K O R E A N HERITAGE Vol. 7 No. 4 7 No. Vol.

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2014 Summer

WINTER 2014 Vol. 7 No. 4 ISSN 2005-0151ISSN 2005-0151 KOREAN 2 | 1 HERITAGE Quarterly Magazine of the Cultural Heritage Administration

KOREAN HERITAGE

WINTER 2014

Cover Black symbolizes winter. The symbolism KOREAN originates from the traditional “five directional HERITAGE

winter 2014 | Vol 7 No.4 colors” based on the ancient Chinse thought

of wusing or ohaeng in Korean. Tha five col- ors were associated with seasons and other

phenomena in nature including the fate of hu- mans. The cover design features a traditional Korean musical instrument, gayageum. For more stories on this, see page 32.

KOREAN HERITAGE is also available on the website (http://English.cha.go.kr) and smart devices. 2 | 3

KOREAN HERITAGE

CHA News Vignettes A Korean Folk Game

Korea’s Community Band Music Inscribed on the UNESCO List Yut nori, a Fortune-telling Game for All Yut nori is a traditional board game played with four wooden sticks, transmitted from The colorful, infectiously joyous rustic performing art Nongak, a highlight of Korean the Three Kingdoms Period. The board game usually takes place between two individuals countryside festivals and celebrations since the 1900s, has successfully entered the and also between two or three teams. Yut games are played customarily from during the UNESCO Representative List of Intangible Cultural Heritage of Humanity. The season of celebrations ushering in the new year, between New Year’s Day and Daeboreum inscription was made at the 9th Intergovernmental Committee for the Safeguarding of on the fifteenth day of the first lunar month. Yut nori can be played by anyone regardless Intangible Cultural Heritage held on November 24–28 in Paris. Nongak is a performing age or sex, and it is also not restricted by special limitations. art encompassing music, dance, and theater, performed mainly by bands of farmers and amateur musicians for communal solidarity and well-being. The community Yut sticks are made of hardwood, slightly bulging in the middle and tapering toward performance comes with features unique to each region, and there exists a great range of each end. The upside of a stick is rounded, and painted or soldered with flower or bird varieties across the country. motifs; the downside is flat and its edges are rounded to facilitate rolling. Tokens, or mal, should be distinguishable between opponents by shape or Having contributed to boosting cooperation and enhancing local identity in traditional color. Each team starts with four tokens; anything—buttons, society, nongak continues to offer an arena for musical expression and stimulating pebbles, and beads—can be used as yut nori tokens. conviviality among community members. Community festivals finish off with the performance of nongak, and the uproarious music created by percussion instruments Yut nori is played for fun and also for fortune-telling for the arouse ecstatic excitement among participants and audiences alike. coming year. Divination by yut nori is reported in Gyeongdo jabji (Miscellaneous Records of the Capital) and Dongguk sesigi A Ship Excavated Near Mado Island (Seasonal Customs of the Eastern Kingdom). The results of yut nori are believed to tell the luck of a village or the size of the An ancient vessel, assumed to have been built during the Joseon Dynasty, has been coming harvest, and also individual fortunes. . excavated off the coast of Mado Island, Taean, Chungcheongnam-do Province. It is thought to be the first of its kind from the Joseon period. A survey found that the ship is 11.5 meters long and 6 meters wide, its shape prototypical of ’s ancient vessels. Inside the ship were found two pieces of buncheong ware and in its vicinity, 111 pieces of white porcelain. The white porcelain bowls, estimated to have come from the late 18th century to early 19th century, were overlapped with each other by 10 pieces, and each of the packs of 10 porcelain bowls was put on a cushion of straws. It is the first time that bundled Joseon-era white porcelain bowls have been found, evidence of maritime trade in white porcelains during Joseon. A total number of 12 ancient ships have been found so far; except one from the Unified period, the rest all originate from the period. 4 | 5

KOREAN HERITAGE

CONTENTS

Seowon, Confucian Academies in Korea Photo Gallery

Confucian Academies of Korea Poised  Nakdonggang River 06 for World Recognition Lifeline for Cities and Wintering Habitat for Birds 24

Heritage Today Foreigner's View

Catholic Legacies in Korea Visited by the Pope Toolboxes in Transition: Communicating 12 Musical Heritage in Today’s World 32

Human Heritage Historic Village

Jeong Yak-yong Seogeup Village 16 Reformist and Advocate for Practical Learning A Showcase of Jeju-do Folk Culture 38

Natural Heritage Intangible Heritage

20 The Mind-blowing Scenery of Naksansa Temple by the Sea Traditional Drinks and Drinking Culture 44 , Confucian Academies in Korea 6 | 7

Confucian Academies of Korea Poised for World Recognition

Text by Park Jin-jae (Ph. D.), Korea Seowon Association Photos by Oh Jong-eun

The principles and functions of Confucian academies of the past have been successfully taught and practiced until today. With their legacy of moral education to offer and practical functions to disseminate Confucian values, these rural institutions of academic excellence and Confucian worship rites are a valuable cultural and educational heritage of Korea.

1. , built in 1574 in commemoration of (1501–1570). Seowon, Confucian Academies in Korea 8 | 9

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2. Oksan‌ Seowon, built in 1573 in Confucian Academies of Korea Seowon Ready for World Recognition 3. Sosu‌ Seowon, built in 1543 in commemoration of Yi Eon-jeok commemoration of An Hyang (1491–1553). (1243–1306). Seowon, Korean Confucian academies, were private institutions for higher education More than 1,000 Confucian academies were established throughout the country during established by the , or landed rustic literati, a political faction whose power the Joseon Dynasty, but most—except for only 47—were demolished after a series of and influence grew as Neo-Confucianism took root as the governing ideology of government crackdowns, particularly the one ordered by Regent Heungseon in 1871. the Joseon Dynasty (1392–1910). From the mid-16th century, the rural literati Many of the shuttered Confucian academies were later rebuilt, but only a few of them embarked on building seowon in scenic natural settings as ideal spaces for pursuing have preserved their authenticity and integrity until the present. studies and immersion in Confucian principles, where scholars and students cultivate both scholarly excellence and moral character. Out of the 600 seowon extant throughout the country today, nine have been selected as the most superlative and outstanding exemplars in terms of historic, aesthetic, and A Confucian academy is composed of three discrete spaces that serve distinct but academic significance and are undergoing preparations for nomination for inscription on integrally related functions. In the ritual space, scholars paid tribute to Confucian the UNESCO World Heritage List. The nomination is being pursued as part of national sages of the past, honoring their intellectual legacy. They did rigorous reading efforts to further disseminate the cultural and historic values of seowon and to maintain and discussion of the Confucian canon in the study space, and sought relief from their vitality as cultural heritage well into the future. everyday stresses through enjoyment of the beautiful natural environment in the relaxation space. Confucian academies functioned as hubs for the management The nine Confucian academies are Sosu Seowon in , Gyeongsangbuk-do of social, cultural, and academic activities in their local communities. The lofty Province; Namgye Seowon in Hamyang, Gyeongsangnam-do; Oksan Seowon in principle stressing the significance of moral values and the academies’ role at the , Gyeongsangbuk-do; Dosan Seowon in , Gyeongsangbuk-do; Piram center of intellectual, political, and social development in the countryside that were Seowon in Jangseong, Jeollanam-do; Dodong Seowon in Dalseong, ; Byeongsan characteristic of seowon in the past have been well maintained to the present. Seowon in Andong, Gyeongsangbuk-do; Museong Seowon in , Jeollabuk-do; Seowon, Confucian Academies in Korea 10 | 11

and Donam Seowon in , Chungcheongnam-do. Each of them is characterized Tangible and Intangible Values by particular qualities and legacy of surpassing excellence. The primary educational purpose of seowon was to foster intellectual excellence with an underpinning of moral ① ‌Sosu Seowon, built in 1543 as the first seowon of Joseon, is renowned for character; seowon still serve as institutions for disseminating exemplary protocols for ritual ceremonies and everyday rites. morals and ethics. The Confucian academy was not simply ② ‌Namgye Seowon, built in 1552, is distinguished for its endeavors for the a place to acquire knowledge but also to learn and practice edification of rural residents. moral values. Its educational principle which prioritized the ③ ‌Oksan Seowon, built in 1573 , operated with a particular focus on family nurturing of character through self-reflection offers resounding activities of the sage honored. implications for modern society, as increasingly people sense ④ ‌Dosan Seowon, built in 1574, is renowned for enshrining one of the most the erosion of moral values, and is also worth being shared and prominent Confucian scholars of Joseon and for its education function. promoted in other parts of the world. 6 ⑤ ‌Piram Seowon, built in 1590, served as a political stronghold for the rural literati rooted in the southeastern section of the country. Still serving as venues for the transmission of morals, seowon ⑥ ‌Dodong Seowon, built in 1605, embodies in its exemplary location, spatial exemplify tangible and intangible values in their architecture composition, structures, and landscape the most desirable environment for a and function. Seowon architecture epitomizes the cosmology Confucian academy. of Confucianism through its seamless harmony with nature ⑦ ‌Byeongsan Seowon, built in 1613 , best suggests harmonization between nature and its modest and unpretentious appearance. The spatial and architecture realized in a Confucian academy. composition of the seowon, also based on a hierarchy of 4. Administrative‌ locations of the ⑧ Museong‌ Seowon, built in 1615, was sited in the center of a village for the Confucian principles, is made up of three sections: the nine seowon to be nominated for the World Heritage List. purpose of improving local academic capability. relaxation space, the study space, and the ritual space. These 5. Dates‌ of construction and ⑨ ‌Donam Seowon, built in 1634, is characterized by its strong role as a cultural qualities combined bring to the fore the uniqueness of the royal authorization, and the architectural, locational, and compositional characteristics of 7 enshrined sages of the nine center through such activities as discussions on rites and publishing books on seowon. rituals. Confucian academies.

필암서원 The intangible value of seowon stems from their continuation of Confucian rituals commemorating prominent scholars, a tradition with a history of several hundred years. Human 필암서원 무성서원 networks formed to emulate these honored sages have coalesced into local centers of influence and are now playing significant roles in social, cultural, and political activities

Donam Seowon taking place in the countryside. Both tangible and intangible 돈암서원 values of seowon are based on Confucian principles and have Chungcheongnam-do 소수서원 돈암서원 Sosu Seowon 남계서원 been well maintained until the present. 8 도산서원 Dosan Seowon Byeongsan Seowon 소수서원 병산서원 6. Namgye‌ Seowon, built in 1552 도산서원 in commemoration of Gyeongsangbuk-do 옥산서원 Chungcheongnam-do Museong Seowon Daegu Metropolita병산서원n City Dodong Seowon Oksan Seowon Yeo-chang (1450–1504). Daegu Metropolitan City 필암서원 무성서원 도동서원 옥산서원 7. Byeongsan‌ Seowon, built in Jeollabuk-do Jeollabuk-do Gyeongsangbuk-do Gyeongsangnam-do 무성서원 도동서원 필암서원 1613 in commemoration of

Jeollanam-do Pilam Seowon Ryu Seong-ryong (1542–1607). Namgye Seowon 8. Dodong‌ Seowon, built in 1605 in commemoration of Goeng-pil (1454–1504). 6 7 필암서원 무성서원 돈암서원 남계서원 4 5 돈암서원 남계서원

소수서원

소수서원 도산서원

도산서원 병산서원 10 병산서원

옥산서원 옥산서원 도동서원 도동서원 돈암서원 남계서원 Heritage Today 12 | 13

Pope Francis made a visit to Korea on August 14–18, to attend the 6th Asian Youth Day, a gathering of young people from 29 Asian countries that was hosted by the Archdiocese of Daegu, and to beatify 124 Koreans who were martyred for Catholic Legacies in Korea their faith during persecutions in the 18th and 19th centuries. He also visited major Catholic heritage sites and monuments in Korea. Visited by the Pope Andrew Kim’s Heritage in the Solmoe Sanctuary Text by the Cultural Heritage Administration Photos by Good Image On August 15, visited the Solmoe Sanctuary in Dangjin, Chungcheongnam-do Province, and offered flowers and prayer. He then attended the 6th Asian Youth Day held there.

The Solmoe Sanctuary is the birthplace and home of St. Andrew Kim Tae-gon (1821–1846), Korea’s first Catholic priest, who left a big footprint in the history of Korean Catholicism. It was also the home of his great-grandfather, grandfather, and 2 father who were also Catholic converts and 1. St. Andrew Kim Tae-gon martyrs. Kim’s hometown was noted as “Solmoe, Myeoncheon, Chungcheong” in is Korea’s first Catholic the written oath produced in 1836 for his enrollment in a theological school. priest, who was martyred on September 16, 1846, in the Saenamteo execution ground Historic buildings and monuments associated with St. Andrew Kim Tae-gon include in what is now Ichon-dong, Yongsan, . the house where he was born, restored in 2004; a martyr’s monument erected in 2. The‌ pope at the Solmoe commemoration of the centennial of Kim’s martyrdom in 1946; a statue of the saint; Sanctuary. a memorial center for Kim; and an open-air Catholic . These structures and memorials provide an overview of the life story of the first Korean ordained to the Roman Catholic clergy.

Seosomun Martyrs’ Shrine

On August 16, the pope, before the beatification ceremony, paid a visit to the martyrs’ shrine at Seosomun, the western small gate of the Seoul fortress. As the site where the largest number of Catholics were martyred in Korea, the Seosomun Martyrs’ Shrine was where 44 out of the 103 Korean saints and 27 out of the 124 martyrs who were beatified on that day lost their lives. Pope Francis made a floral offering and a silent prayer for them.

1 Heritage Today 14 | 15

At the Seosomun Martyr’s Shrine is a monument consisting the site: the prison, and the stone slab in a stream, which was used for executions. of a trio of towering granite monoliths rendered in the shape These legacies of Catholic martyrdom attract a large number of pilgrims. The of medieval wooden pillories used for punishment and public 80-kilometer trail connecting the Haemi Fortress to the Solmoe Sanctuary is a humiliation of miscreants during the Joseon Dynasty (1392– popular pilgrimage route. 1910). The base upon which the three monoliths stand is topped with clear glass, underneath which are river pebbles and running water. The glass, pebbles, and water symbolize the sword, the Myeongdong martyrs killed by the sword, and the mysterious power of life. The seven rays radiating down from the oval opening in the On the last day of his visit, August 18, Pope Francis celebrated a Mass for peace and upper reaches of each tower represent the seven sacraments of reconciliation at Myeongdong Cathedral in the presence of about 1,000 people. Catholicism—Baptism, Confirmation, Eucharist, Penance, Before the start of the Mass, the pope exchanged greetings by holding the hand of Anointing of the Sick, Holy Orders, and Matrimony. The every one of the former World War II comfort women who were seated on the front leftmost tower bears the names of 44 martyrs who were executed pew. Outside the church a huge television screen was mounted to allow those who at the site; rightmost are inscribed the names of about 100 other could not be accommodated inside to attend the Mass. 3 martyrs, including 54 from Seosomun. Myeongdong Cathedral in Seoul is the symbol and center of Korean Catholicism. 3. The‌ Seosomun Martyrs’ In the vicinity of the Seosomun Martyrs’ Shrine is located Yakhyeon Catholic This is where Korea’s first Catholic community was born and remains of many Shrine, along with the Saenamteo Martyrdom Site, Church, Korea’s first Western-style church whose construction in 1892 was designed martyrs were enshrined. Korea’s Catholicism has a unique history: it was adopted was an open-air execution site and supervised by a French priest, Eugene-Jean Geroges Coste. Built six years earlier and initially spread by Koreans themselves, not brought by outsiders. Missionaries during the Joseon Dynasty. More than 100 Catholics were than Myeongdong Cathedral, Yakhyeon is a relatively small church with a cruciform arrived later, after a century of self conversion and waves of widespread persecution put to death here, and 44 of floor plan 32 meters long and 12 meters at its widest. Bearing distinctive Gothic of Korean Catholics. them were canonized characteristics, Yakhyeon has served as model for the construction of Korean Catholic churches. Besides its significance in the country’s architectural Bishop Jean M. Blanc, the 7th bishop of Seoul, bought the site in 1882, and operated history, Yakhyeon Catholic Church has charge of the Seosomun Martyrs’ Shrine a theological education center. In 1892, ground was broken for the construction of a and takes an importance place in the history of Catholicism in Korea. The church church, which was completed six years later, in 1898. Rendered in pure Gothic style, is where the remains of Andrew Kim Tae-gon who was executed in the Saenamteo Myeongdong Cathedral is valued both for its contributions to 4. Myeongdong‌ Cathedral is the principal Catholic church in Martyrdom Site in 1846 and those who were persecuted at Seosomun had been and to the nation’s history. Interred in the underground cemetery of the church since Korea, built in the late 19th buried for 43 years. It was damaged by fire in 1998 and restored in 2000. 1900 are remains of many martyrs who lost their lives in defense of their faith. century.

For over 100 years, Myeongdong Cathedral has firmly Haemi Fortress Martyrium established its place in Korean history and society not only as a religious but also as a democratic sanctuary, the last bastion for On August 17, the pope delivered the closing Mass of the 6th Asian Youth Day at the national conscience and society’s freedoms. Its renovation the Haemi Town Wall Sanctuary, where throngs of worshippers and tourists—about in 2002 turned the cathedral into a cultural space, and in 41,000—turned up to greet Pope Francis. 2008, extensive maintenance work in cooperation with the Cultural Heritage Administration spruced up this beloved The Haemi Fortress served as an administrative and defensive center of the district of iconic landmark in the heart of Seoul. Haemi-eup during the Joseon Dynasty. Constructed in 1421, the walled enclosure has a 300-year-old hoehwa tree (a tree), which retains a tragic memory: about 1,000 Catholics seized from across the region in 1866 were hanged on the tree and tortured. A branch of the tree still shows clear marks of iron wires which were wrapped around it and used for torture. Evidence of this history remain in 4 Human Heritage 16 | 17

Jeong Yak-yong designed a pontoon bridge and was responsible for designing and supervising the construction of . He compiled the medical book Magwahoetong on the treatment of measles, wherein Jeong first introduced vaccination to Joseon. During his extended exile of 18 years, Jeong Yak-yong was prolific in producing writings—about 500 volumes—on practical matters including issues on society, economy, and philosophy. 2

Born in 1762, Jeong Yak-yong exhibited intellectual excellence from 2. Portrait of Jeong Yak-yong. a young age and compiled a collection of poems before he turned 10. In 1783 at the age of 22, Jeong was admitted into Seonggyungwan, the highest educational institution of Joseon, and his academic brilliance earned him the close trust and affection of King Jeongjo (r. 1776–1800). Jeong passed the state examination for royal service in 1789 at 28 and thereafter assumed major government positions. After King Jeongjo died in 1800, persecution of Catholic believers ensued; Jeong was accused of having associations with the Catholic community and therefore sent to exile in 1801. He spent 18 years in exile in Gangjin in the southwestern section of the country until 1818 when Jeong was released and returned to his hometown, where he died in 1836 at the age of 75.

Practical Learning for the Benefit of the People 1 Jeong Yak-yong had distinct ideas about scholarship. For him, learning starts from cultivating character and morality; drawing on moral character, scholars are supposed to use intellectual exploration and knowledge to serve the state and the people. As a Jeong Yak-yong Reformist and scholar, Jeong was open-minded, tolerant, and understanding. He believed that the , primary purpose of learning was practical benefits, pursuing empirical values rather than metaphysical theories. Advocate for Practical Learning 3. Mokminsimseo‌ (Mind of Governing the People), on “The learning of a true scholar is to govern the state, to bring well-being to the the duties of the ruling Text by the Cultural Heritage Administration administrator and the rights of Photos by the Cultural Heritage Administration & Good Image people, fight back against enemy incursions, enrich revenues, and excel in mental and the people. 1. Hwaseong‌ Fortress was built physical power. None of these are excluded from the purposes of learning,” a quote as a new capital under King from Jeong Yak-yong, epitomizes his attitudes about Jeongjo to consolidate royal Celebrated as the leader of the school of (Practical Learning), a Confucian scholarship. This comment reflects the urgent need for power. Reformist theories and social reform movement in the late Joseon period, Jeong Yak-yong (1762–1836) methods of Silhak (Practical far-reaching reform of society he advocated in the late Learning) heavily influenced its was, among other distinctions, a reformist statesman, engineer, an intellectual Joseon period. Observing design and construction. The force of his time in natural sciences, farming technology and medicine, a fortress was inscribed on the what was happening at that time, he diagnosed that World Heritage List in 1997. philosopher and artist. His achievements cover diverse areas every section of society was ill and rotten and warned, “Reform immediately, otherwise the country will face demise.” 3 Human Heritage 18 | 19

Writings and Theories Advocate Practicality Devising Machines for the Construction of Hwaseong Fortress

His reformist thoughts and advocacies are clearly embodied in his writings. In his In 1792, Jeong Yak-yong devised innovative equipment for the construction of book Gyeongse yupo (Design for Good Government), Jeong presented a blueprint for Hwaseong Fortress—cranes and pulleys. These machines were centrally made state governance. He asserted that the motivation behind the writing of Gyeongse and sent to the site, remarkably saving manpower in lifting heavy materials and yupo was to regenerate an old state to turn it into a new system. It is clear that the consequently reducing the construction period from the initially-expected 10 years to motivation underlying his theories is sincere affection and caring for the kingdom’s two years and eight months. Using the crane, laborers were able to raise an equivalent subjects. of 240 kilograms per person. The specifications of the crane are included in Hwaseong 4 seongyeok euigwe (Royal Protocol of Hwaseong Construction). Built in a practical and 6 His diagnosis of the conventional relationship between the ruler and the ruled in scientific manner, Hwaseong Fortress survived the (1950–1953) and has Mokminsimseo (Mind of Governing the People) written in 1818 builds a powerful remained in a relatively intact condition 200 years after its construction. 6. The‌ diagram of the crane used for lifting heavy construction argument for cultivating morality as the bedrock for the practice of good governance. materials, designed by Jeong In this book, Jeong Yak-yong strived to highlight the duties of the ruler and the rights Yak-yong. of the ruled. In Mokminsimseo, he starts with the question, “Do bureaucrats exist for Love for Tea the people, or do the people exist for the bureaucrats?” and ends with the answer “The bureaucrats exist for the people.” In the preface, Jeong notes that the two principal Jeong Yak-yong is renowned for his love for tea. While in exile in Gangjin, Jeong met 5 4. Hwaseong‌ seongyeok euigwe duties of a scholar (and official, like him) is nurturing character and governing the the monk Venerable Hyejang and learned about tea from him. Jeong was fond of (Royal Protocol of Hwaseong people and suggests three qualities required for governing: self discipline (yulgi), Construction), a comprehensive drinking tea as a way to revitalize his body suffering the ravages of extensive exile and report on the process of respect for achievement (bonggong), and love of the people (aemin). He divided the exhausting study. Tea was also the means by which the close relationship between construction of Hwaseong book into 12 sections, each detailing the desirable attributes of good governance. He him and Venerable Choui, the “saint of ,” was formed. After his release Fortress.

5. Heumheumsinseo‌ , on legal argued that the benefits of reform would reach every single person under such rule. from exile, Jeong still enjoyed drinking tea with friends and colleagues. His love for precedents and jurisprudence. tea continued to the last moment of his life; in his final days, he always kept a tea In his book on jurisprudence, Heumheumsinseo, compiled in 1822, he also exhibited cup near at hand. his affection for the people, commenting in the preface that the work was intended to prevent unfair punishment. His ideas for reform and concern for the people were manifested into land and taxation policies. Jeong Yak-yong also sought to improve farming productivity through the introduction of novel technologies and equipment. 7. Jeong‌ Yak-yong enjoyed drink- His emphasis on the adoption of new techniques is asserted in his writing Giyeron ing tea to revitalize his body. (Writing on Technologies). In this argumentative article, Jeong put out a strong assertion for the need to learn crafts and technologies. He argues that technologies in agriculture or weaving would bring about convenience in life and a rise in income; technologies in weaponry would boost morale and protective capacity; and technologies in medicine would allow people to live longer, healthier lives.

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Naksansa Temple is located on Mt. Naksan on Korea’s northeastern coast in Gangwon-do Province. It was founded by the Buddhist monk Great Master in 671 during the reign of King Munmu of Silla. In its vicinity are Uisangdae Pavilion and Hongnyeonam Hermitage. The name Naksan is short for Botarakgasan, derived from the Sanskrit name of the mountain in India, Potalaka, believed to be the dwelling place of Avalokitesvara, the of Compassion. Like Naksansa overlooking the East Sea, the temples where Avalokitesvara was said to have resided are always located by the sea, including Boriam Temple and Bomunsa Temple.

The Naksan temple complex is replete with historical stories and myths. The octagonal pavilion Uisangdae sits on the spot where Monk Uisang used to meditate while constructing Naksansa Temple. A legend has it that the cave above which Hongnyeonam Hermitage is located is the very place where Uisang had a personal look at Avalokitesvara. According to the story, Uisang found a blue bird while walking up Mt. Naksan and chased it until the bird disappeared into a rock cave. Suspicious, Uisang sat on the cave and prayed for seven days and nights, then a red lotus flower bloomed up from the sea and Avalokitesvara arose from the flower. The name Hongnyeon, literally meaning “red lotus flower,” is attributed to this story. This story is also recorded in Samguk yusa (Memorabilia of the Three Kingdoms) compiled by Monk Il-yeon in the 13th century.

Besides stories related to the founder of Naksan 2 Temple, there are other historical anecdotes as The Mind-blowing Scenery of 2. Hongnyeonam‌ Hermitage was well. The stone arch with a wooden upper structure situated at the entrance of the constructed over the cave temple is said to have been made up of 26 pieces of granite stone, collected from 26 where Great Master Uisang Naksansa Temple by the Sea towns of Gangwon-do Province, when it was reconstructed in 1467 during the reign is believed to have seen Avalokitesvara emerging from of King Sejo (r. 1455–1468). As for the temple’s seven-storied stone pagoda, it was a red lotus flower. Text by the Cultural Heritage Administration originally constructed as a three-storied structure, and later during the reign of King Photos by Lee Dong-jun & Good Image Sejo was reconstructed into the current form and was sealed with a Buddhist of crystal beads and a magic pearl inside. 1. Naksansa Temple was built Naksansa Temple and two associated structures—Uisangdae Pavilion and in 617 by the Buddhist monk Great Master Uisang in honor Hongnyeonam Hermitage—are celebrated for breathtaking scenery that has fired of Avalokitesvara. the imagination of many artists and inspired many art works. Natural Heritage 22 | 23

3. Uisangdae‌ Pavilion was built The Only Temple in the Eight Scenic Sites in Gwandong in 1925 in commemoration of Great Master Uisang, on the spot where the monk used to Gwandong Palgyeong refers to the eight famous scenic sites located to the east of meditate. Pass in the country’s mountainous northeastern region. The eight sites are, from the north southwards, Chongseokjeong Pavilion, Samilpo Lake, Cheongganjeong Pavilion, Naksansa Temple, Gyeongpodae Pavilion, Jukseoru Pavilion, Mangyangjeong Pavilion, and Wolsongjeong Pavilion. The first two are located in the present territory of . Famed for their outstanding sceneries, the eight sites have been featured in many of the country’s classical artistic works. Naksansa is the only temple among the Gwandong Palgyeong, its marvelous scenery created by Uisangdae and Hongnyeonam set upon rocky cliffs overlooking the deep blue sea. Combined with Naksan Beach famous for clean water and sand, Naksansa Temple is drawing droves of visitors from across the country year-round. 3

Artistic Inspiration Perfect Place to Enjoy Sunrise

Where Naksan Beach lined with pine trees comes to an end stand the gently rising Offering a panoramic view of the coastal terrain, Uisangdae mountain of Naksan. On the slopes of the mountain receding into the sea are Pavilion and Hongnyeonam Hermitage are famed for sunrise perched Uisangdae Pavilion and Hongnyeonam Hermitage. Uisangdae Pavilion views, attracting throngs of visitors. A view of sunrise from perches on the cliff facing the ocean. About 300 meters north of the pavilion along Uisangdae, in particular, has no equal among sunrise locations the steep coastal topography is found Hongnyeonam Hermitage tantalizingly along the eastern coast. An antique pavilion, lonely pine trees clinging to a steep slope, where seawater reaches right underneath. Renowned standing nearby, a cobalt-blue sea below, spreading to the 5 for superlative aesthetic beauty, the area surrounding Naksansa, Uisangdae, and horizon, and the rising sun radiating golden rays combine to Hongnyeonam is designated Scenic Site No. 27. create an unforgettable scene. 4

The breathtaking landscape has inspired poets, writers and painters to produce a As an affiliated structure of Naksansa Temple, Uisangdae is 4. Naksan‌ Beach, where dazzling rich trove of artistic works describing the scenery or their experience of the place. white sands span about 4 a tidy, octagonal pavilion without walls. Seen against the rising sun, the pavilion kilometers, is guarded by a The scenery surrounding Naksansa Temple is celebrated as one of the eight most makes a stunning silhouette. Further to the north of Uisangdae is Hongnyeonam thick forest of pine trees to the rear. beautiful sites in the Gwandong region in the poem “Gwandong byeolgok” (Song Hermitage, also called Gwaneumgul (“Cave of Avalokitesvara”). The wooden floor of of Gwandong) by (pen name Songgang, 1536–1593). The temple the sanctuary has an opening through which sea water can be seen. It is believed that also figures in a poem by the writer An Chuck (1287–1348) of the late Goryeo the opening was intended to allow the dragon to listen to Buddhist teaching, which period. The spectacular landscape of Naksansa is depicted in paintings from the offered a magic pearl to Great Master Uisang. late Joseon period when the “true-view” landscape style (jingyeong sansu) reigned supreme. Among them are Haedong myeongsan docheop (a collection of pictures Since its construction 1,300 years ago, Naksansa Temple has withstood a long and of Mt. Geumgangsan) by Kim Hong-do (pen name Danwon, 1745–1806) and tumultuous history. After a series of reconstructions through the Joseon Dynasty, Geumgangjeondo (an overview painting of the Geumgang mountains) by Jeong the temple was destroyed during the Korean War (1950–1953), and later rebuilt. (pen name Gyeomjae, 1676–1759). An extensive fire in on April 5, 2005, however, consumed most of the buildings, including the bronze 15th century temple bell, a National Treasure. Reconstruction work has been recently completed. Despite extensive damage to the pine forest surrounding the temple, Uisangdae Pavilion and Hongnyeonam Hermitage came through the fire unscathed. Photo Gallery 24 | 25

Nakdonggang River Lifeline for Cities and Wintering Habitat for Birds

Text by the Cultural Heritage Administration Photos by Lee Dong-jun & Topicphoto.com

The Nakdonggang River Basin has been inhabited since prehistoric times, as evidenced by a diverse range of Paleolithic and Neolithic remains. The river originates from Mt. Taebaeksan in the country’s northeast, then flows southward and finally feeds into the southern sea. The vast estuary of Nakdonggang River between the metropolis and the Gimhae Plain in southern Korea is marked by deltas and dunes. The environmental and topographic features in this area create favorable conditions as habitats for migratory birds in autumn and winter. The geological, biological, and environmental traits of the estuary area hold great economic and scientific value. It has been designated Natural Monument No. 179.

A panoramic view of Hahoe Village in winter. Photo Gallery 26 | 27

Samunjingyo Bridge over Nakdonggang at night, in Daegu. Goryeong Dam in Nakdonggang, in Daegu City. Photo Gallery 28 | 29

The estuary of Nakdonggang River. River sunset in Yangsan, Gyeongsangnam-do Province Photo Gallery 30 | 31

Nakdonggang River winds its way past Yecheon, Gyeongsangbuk-do Province. Nakdonggang River runs through Mt. Cheongnyangsan in Bonghwa, Gyeongsangbuk-do Province. Foreigner's View 32 | 33

I was recently asked in an interview with Peace Radio in Seoul if, as a non Korean performer of the gayageum, I believed the instrument and its music might be a good tool for communication in a multicultural society. It has been clear for quite some Toolboxes in Transition: Communicating time it is no longer enough to simply perfect a traditional musical form. Even the most accomplished lineage holder must now know how to wield traditional music Musical Heritage in Today’s World on behalf of its own survival—not just inside Korea but on the global stage. But as a musician, one still longs to simply communicate one’s love for the music itself Text by Jocelyn Clark , Professer, Pai Chai Univeristy and nothing else—L’art pour L’art. In answering the question, I decided to begin Photos by Jocelyn Clark & Good Image with the obstacles the gayageum faces when it comes to multiculturalism inside of Korea, by suggesting that most newcomers (I still consider myself among these) do our best to assimilate by observing and emulating local culture. “Given the decrease in familiarity Koreans have with the gayageum, and, to a greater extent, its once representative genre sanjo, it is hard to imagine the gayageum having much influence as a cross-cultural ambassador,” I replied.

After the interview, I arrived home feeling slightly guilty for having spoken like a hostile witness. Somehow, I had managed to testify against the instrument and music that I love.

But, within the narrow context of the question as I understood it, I spoke the truth as I know it. One thing we can be sure of is that the work of this foreign gayageum player is of little interest to other foreigners living in Korea—for, even among those who are looking to learn something about Korean musical heritage, most consider me to be an inauthentic emissary. And, outside of Korea, I tend not to attract much attention for that same reason.

1. ‌The gayageum is a traditional zither-like instrument with 12 strings. 2 2. A gayageum performance. Foreigner's View 34 | 35

But what is a cultural tool really? Today, traditional music serves as a “tool” mostly in its encounters with some kind of “other”— most often, a listener who has no cultural basis for understanding it. Increasingly, this does not have to be a foreigner. But, even today, to play gayageum sanjo in is to engage in an act of community with audience members who sing along in their minds, feeling the tension and release of the jangdan and offering encouragement at the appropriate moments. In contrast, to play gayageum sanjo as a soft power emissary visiting some foreign land like America is to offer oneself up primarily as an object of cultural voyeurism. Little soft power is wielded at these moments.

For true communication to occur, transmitter and receiver must share some common basis for understanding. In pop music today, listeners from all over the world find this

common ground on cyberspace’s music service sites. But the 4 world’s nations enjoy no such common meeting space in 3 which to share their unique traditional music forms. If she 4. Ladies‌ dressed in traditional is to communicate Korea’s traditions to the world using her soft power “tool,” the hanbok playing the gayageum. 3. Gayageum‌ sanjo. Sanjo is Ironically, it is primarily for native-born Koreans that the gayageum in my hands an instrumental solo, which Intangible Human Cultural Asset for gayageum must, not unlike nineteenth-century starts from slow rhythms and becomes a tool for something beyond art. When I am playing for Koreans, I often purveyors of Western classical music, physically travel and physically perform. escalates into a lively beat, get the sense that the object lying across my folded legs is not a zither but a mirror. generating jovial excitement among the audience. “Look at yourself,” it beckons. “Who are you?” They come closer, touch me, hold In the 1880s, missionaries floated the first piano across the Pacific and placed it on my hand and peer into their own reflections. This often fleeting moment in which Korea’s shore, soon integrating it into courses at Pai Chai Academy and elsewhere Koreans squint to find their own cultural heritage in my performance may be the that today might be cross-listed under “Western religion” and “classical music.” closest my gayageum is going to get to being a tool for multicultural communication This piano—a cultural tool for infusing , occidental education, and in my lifetime. Western economics—brought profound cultural change to the peninsula. But it’s hard to imagine Western classical music insinuating itself so effectively under I am never unaware that this interest in me is anomalous, for, as I said on the radio, today’s cyberspace conditions—at least not that way. Rather, Western evangelists are the gayageum, and its sanjo in particular, is not doing especially well as a sustainable adapting to the new world of digitized global music by trading in church hymns for traditional form of music inside Korea today. To illustrate this point, later in the electronic, rock, pop, and rap songs that can be accessed under the “Christian rock” 5.An orchestra performance. interview, I mentioned that I had recently dined at the Pai Chai University cafeteria with three white men who were all married to Korean women. All three had been in the country for more than 10 years, but only one had heard of the gayageum. Moreover, among the 13 Korean students I am currently teaching in the university’s Music Department, only one has ever been in the physical presence of a gayageum. This admittedly small sampling of university lecturers and students still tells us much about the rate at which popular appreciation for my “cultural tool” is fading in Korea.

5 Foreigner's View 36 | 37

6. Playing the gayageum. new life severed from historical and cultural connotations. As rock critic Paul Morley recently wrote in The Guardian, when “all music is about... a curation of taste into playlists,...discernment is wiped out, and classical music takes a new place in time, not old or defunct, but part of the current choice.”

We may never find the world’s traditional musics on the Spotify® feed, but, to the extent they are digitized and uploaded, all will be able to be easily accessed as 4 if having been invented in that precise moment that a future 5 listener discovers them. What once may have been a laden traditional form, infused with history and bounded by geography, will have 3 become a decontextualized array of pure sound—Wagner minus the 6 Nazis; sinawi minus shamanism; jeryeak minus the shrines genre tab on iTunes. “Traditional musics,” by definition, will forever be foreclosed and ancestors—all now made light from adapting in this fashion, for the moment a performer starts to tinker with a enough to float in the ubiquitous strictly regulated traditional form so that someone else can “get it,” the “it”—the Cloud.

tradition—ceases to exist. 6 Just about every week, I gather up

The world’s younger generations today reside not in a physical region that gave my gayageum and hanbok and travel 8 birth to a particular national style of music but in a virtual, unbounded world. to Seoul or Jeonju or another city While classical music in Europe might once have embodied that continent’s history, or town around Korea to perform 8. Jongmyo‌ Jeryeak is the royal ancestral ritual music young Europeans and Americans today tend to view it as little more than a nostalgic live concerts before living people. The more my instrument seems unfamiliar to performed for ceremonies held medium that fetishizes the past. Young Koreans continue to like it, though, because those who come to hear me play, the greater my role as a cultural emissary. Given for the kings and queens of the here it’s still considered a tool of globalism. But gayageum? To most, it is but a dusty Joseon Dynasty at Jongmyo my present performing life, I suppose I could have made things easier on myself and Shrine where their ancestral vestige of days gone by. the Peace Radio interviewer by simply responding, “Yes, the gayageum and its music tablets are enshrined. can be a good tool for communication in a multicultural society.” But it is becoming The only real tool for communication we have today is the smart phone—one’s increasingly difficult to speak quite so definitively. With the world and its music personal portable portal to cyberspace’s Cloud. As all of the classical and gayageum ever migrating to the virtual, the idea of my using the gayageum as a tool for forging music we’ve all been working on for so many years becomes digitized and loaded authentic connections between people is beginning to feel a little like trying to use a onto this Cloud, while it may maintain its form, it ceases to exist in time, taking on a wrench to tighten down a dream.

7. The‌ gayageum is a traditional Korean zither-like instrument with 12 strings, played by plucking the strings. 7 Historic Village 38 | 39

Seogeup Village A Showcase of Jeju-do Folk Culture

Text by the Kim Dong-, Professor of History, Jeju National University Photos by Lee Dong-jun & Good Image

1. Seogeup Village

With a history of about 500 years, Seongeup Village is a treasure trove of tangible heritage and Jeju-do had been an independent state named “Tamna” until 1105, which is why the island was intangible traditions of its island province. The village exemplifies Jeju’s agricultural and horse farming traditionally addressed as “Tamna.” Ever since the Dutch navigator Hendrick Hamel drifted ashore on culture, and folklore and Confucian heritage harmoniously mixed together. Jeju in 1653, the island was known as Quelpart to the West until the mid-19th century. After a systematic exploration survey of the island and surrounding seas in 1845 by the British navy warship H.M.S. Samarang, the island started to be known under its current name.

Jeju Island’s Unique Culture Natural Fortified Location Seongeup Village is the epitome of folk culture of , designated as Important Folklore Cultural Heritage No. 188 in 1984, second to Hahoe Village in Andong. Jeju-do is renowned for cultural Having served as a political and culture center of uniqueness and originality, tagged as “another Korea inside Korea.” The island has a distinct foundation the southeastern section of the island, Seongeup myth as having been created by the goddess Seolmun Daehalmang and has also transmitted the belief that Village has Mt. Yeongju, rising 326 meters 18,000 goddesses annually take turns to protect Jejudo. These folklore myths testify to a rich heritage of above the sea level, to its rear and is surrounded folk culture extant in the southernmost island of the Korean Peninsula. by nine parasitic cone volcanoes. The village is located in a naturally fortified site, perceived in the shape of a “seated general” according 2. Monuments at Jeongui , commemorating the achievements of Confucian sages. to geomantic principles. The southeastern Historic Village 40 | 41

3. Dol‌ hareubang are large stone Jeongui Town Wall was built around where Seongeup Village is located today and statues found on Jeju Island, erected at the entrance of a the name of the village was changed from Jinsa to Seongeup. For close to 500 years village for protection against since then, Seongeup Village served as an administrative center for the southeastern evil spirits. section of the island until 1914 when the country’s local administrative system was revamped.

Contained within the rectangular walled enclosure about 1,100 meters in length were a diverse range of official buildings and some 300 thatched houses in the traditional Jeju Island style. During the Joseon Dynasty (1392–1910), Seongeup Village served both as a center for governing activities and as a village center, with commoners’ residences clustered side by side with government buildings.

3 The government structures include Dongheon, where the court-appointed magistrate stayed, and Hyangcheong, where

part of the island was designated as the administrative district of Jeongui-hyeon in local3 assistants worked. There are also pavilions, storehouses 1416, and its administrative center was built in the present-day Seongeup Village to and prisons. Also part of the government complex is Gaeksa, benefit from its geographic advantages to reinforce defense against encroachment by the government guest house, where the jeonpae wooden plate Japanese pirates. symbolizing the king was installed to denote the faithful implementation of royal policies at local levels. Visiting officials The location of Seongeup Village further inland, however, and envoys stayed at this guest house. These official structures 5 is unusual. Villages normally formed along the coast, have been preserved until the present and can be found across around sources of spring water. Away from coastal areas, present-day Seongeup Village. Also transmitted in the village Seongeup Village relied on rainwater and Cheonmicheon are chanted folk songs which have been handed down from Stream which originates from halfway up Mt. Hallasan official entertainers sent from the central government to this and runs around the village through to the sea. What then local administrative district during the Joseon Dynasty. was the motivation in building a settlement at a location lacking in drinking water, instead of on the water-rich 4 coastal area? Richly Diverse Village Heritage 6

4. Tannin-rich‌ fermented The answer lies in the presence of Mongols in Jeju for some 100 years. The Mongols Seongeup Village is home to diverse kinds of tangible and 5. Ko‌ Sang-eun’s House, from persimmon juice is used as intangible heritage. The village has maintained the mixed farming culture of raising the late 19th century, believed a pigment for dyeing cloth. desired to use the vast tracts of plains spreading down from Mt. Hallasan and the to have been used as a Persimmon-dyed fabrics in ocean and started to raise 160 horses in the Susanpyeong area near the present-day field crops and horses. As for heritage related to agrarian culture, folk songs of the blacksmith’s workshop. distinctive reddish brown hues island—designated as Important Intangible Cultural Heritage No. 95—have been 6. Jo‌ Il-hun’s House, an important is called galot. Seongeup Village in 1276. From thereon, the village began to be developed. transmitted along with farmers’ songs, such as those sung to lighten the labors of material for study of folk culture of Jeju. planting, weeding, and threshing grain. There was a national horse farm near the Administrative Center for 500 Years village during the Joseon Dynasty, and horses have been used until recently for agricultural activities including plowing and harrowing paddy fields. On the 14th In 1416 during the reign of King Taejong (r. 1400–1418), Jejudo underwent a day of the seventh lunar month, households raising horses performed a ritual called sweeping administrative reshuffle. The area north of Mt. Hallasan was designated as jeseokje in prayer for the health of the horses and an abundant harvest. Jeju-mok; the area south of the mountain was divided into the eastern and western Traditional thatched-roof houses have been preserved in the village, and indigenous sections and became Jeongui-hyeon and Daejeong-hyeon, respectively. To establish skills and techniques are under central and local government safeguarding. The an administrative center for governing the southeastern section of Jeongui-hyeon, skills for constructing thatched-roof houses are designated as Important Intangible Historic Village 42 | 43

7. Thatched-roof‌ houses in held responsible for rites and rituals performed at the school. At Jeongui Hyanggyo, Seongeup Village the Seokjeon Daeje ceremony commemorating Confucius and other sages are regularly observed every February and August. The school is also engaged in activities to disseminate Confucian values and ideas. Jeongui Hyanggyo runs experience programs for local residents and visitors in cooperation with the Cultural Heritage Administration.

Confucian village rituals are conducted with the aim of ushering in peace and prosperity to the village. For the execution of a Confucian ritual, an assembly of village residents selects the 12 officiants to preside over the ceremony. Funds for the ritual are collected through the performance of farmers’ music played by villagers.

Songs for funeral rites have been transmitted, including haengsang sori (song for 7 carrying the bier), jinto gutsori (song for digging earth for the burial mound), and dalgu sori (song for tamping down the earthen burial mound). Cultural Heritage No. 19 by the provincial government of Jeju-do. Other skills and5 techniques for working with timber, stone, and earthen construction are under Seongeup Village retains indigenous beliefs about the dwelling places national-level heritage designation. Some houses have been designated as Important where deities are believed to reside: anhalmangdang, for the goddesses Folklore Heritage No. 68 to 72 at the national level: Jo Il-hun’s House, Go Pyeong- who watch over and protect residents and the land, munudang, for o’s House, Yi Yeong-suk’s House, Han Bong-il’s house, and Go Sang-eun’s House. the deities associated with curing illness, and swedang for the spirits associated with the livelihoods of the village. The preservation and A traditional commoner’s house typically consists of the inner quarters (angeori), dissemination of folk culture of Seongeup Village is conducted by the outer quarters (bakgeori), additional quarters (mogeori), and the barn. The barn was a Seongeup Village Preservation Association launched in 1978. space for horses; many households bred horses and therefore needed a place to keep them indoors. Typically made up of three sections, the inner quarters comprise a 9 As seen above, Seongeup Village presents the harmonious mixture large room, a storeroom (gopang), and the kitchen. of architecture for local government administration, agriculture 9. Omegi‌ sul is an alcoholic bev- including horse farming-related legacies, Confucian heritage, and folk traditions, erage from Jeju Island, made Traditional -making skills have been transmitted in Seongeup Village, from omegi traditional cake. preserving their tangible and intangible values until the present. particularly for omegi sul and gosori sul, designated as provincial-level Important Intangible Cultural Heritage No. 3 and 11, respectively. Omegi sul is an alcoholic beverage made from omegi traditional cake. The word gosori is a Jeju word for sojutgori, or a liquor distiller, and the made through the gosori distiller is gosori sul.

Jeongui Hyanggyo, a public county school built during the early Joseon period, continues to be a symbol of Confucian culture and an institution that keeps alive Confucian traditions and values. It 8. The‌ colony of zelkova and is operated today by Jeju-do Hyanggyo hackberry trees in Seongeup Village is designated as Foundation, but the head of the school is a Natural Heritage at the 68 selected out of the school’s graduates and is national level. Intangible Heritage 44 | 45

Traditional Korean are distinctive in the use of the staple food——as the main starch ingredient. With an age-old liquor-making history, the country’s unique drinking culture continues to evolve. Traditional Drinks and Drinking Culture Drinking in Aromatic Joviality A high-quality alcoholic drink is not complete without fragrance. It can be fruity like Text by Park Nok-dam, Poet; Director, Traditional Korean Wine Research Institute , apple, pitch, plum, mango, watermelon, or strawberry; or flowery like , Photos by National Research Institute of Cultural Heritage & Topicphoto.com jasmine, or lilac. It is the very aroma that conveys the maker’s heartfelt dedication to the art of producing a good drink. Aware of the producer’s earnest devotion and tasting the resultant aroma, one partakes of the convivial spirit in the heart of the drink.

Drunkenness is nothing but agreeable anesthesia, which often gives birth to delightful illusions and utopian visions, which is why people drink.

Korean Philosophy Embodied in the Mysterious Drink

Alcoholic beverages were a surprising discovery for ancient Koreans. They must have been bewildered by the phenomenon that rice mixed with gave rise to qualities— fragrance and alcohol—that were non-existent in the original 2 ingredients, and the resultant liquid made people dizzy and giddy. They were also astonished at the fermentation process when the ingredients generated heat along with bubbles and vapor. For ancient Koreans, alcoholic drinks were something to be curious about and at the same time, fear. 2

They regarded alcoholic drinks as a divine product which could not be made by mere 1.Gayangju‌ refers to alcoholic beverages produced for house- human efforts, and offered the sublime, mysterious substance to gods in prayer for hold consumption.

the wellbeing and prosperity of family members and their offspring. Koreans further 2. Nuruk‌ is a Korean fermentation believed that they were able to connect with sacred spirits by sharing the divine starter, made by germinating or mold in a culture drink. medium made of starchy grains. Koreans developed their own philosophy about the drink that made their body warm and their spirits uplifted. They thought that cool and descending (negative) qualities and warm and ascending (positive) traits coexisted in alcoholic beverages, hence the belief that alcoholic drinks were “fire contained in water.”

1 Intangible Heritage 46 | 47

This belief stems from the predominant East Among others, , a cloudy , is an alcoholic drink epitomizing Asian concept of the fundamental life forces in Koreans’ taste and culture of drinking. Makgeolli, with a low alcohol content, is the universe, the opposite but complementary yin distinguished by its sweet and refreshing flavor. Koreans who are strangers to each and yang. are typically other and have no common interests can share a few cups of the cloudy rice wine, composed of 80 percent water (yin) and 20 and starting from there they can come to share stories and feelings. Embodied in the percent of alcohol filled with the yang attribute. drinking culture of makgeolli are Koreans’ generosity and understanding of life. Understanding alcoholic beverages as the combination of water and fire, Koreans discerned

3 harmony between yin and yang. Traditional Aromatic Liquors 6 4 3. Korean‌ traditional liquors are With this thought in mind, Koreans did not A diverse range of liquors were traditionally produced with seasonal alterations and made of the country’s staple food—rice. Rice is mixed with treat alcoholic drinks just as a means to get flavors and for distinct purposes. What best shows this characteristic is gahyangju, the fermentation starter, intoxicated. The whole process of making, or aromatic liquor. Gahyangju is made with the addition of different seasonal then is fermented. serving, and drinking liquors involved ritual: the flowers and fruits. The varieties include dugyeonju (azalea liquor), dohwaju (peach maker devoted his true heart for producing a high liquor), yeonyeopju (lotus leaf liquor), songsunju (pine candle liquor), gukhwaju quality drink and served it with utmost respect, ( liquor), and baekhwaju (100-flower liquor). and the drinker showed his appreciation through well-mannered etiquette. Korean alcohol-making boasts a great variety of liquors produced in tune with seasonal changes, infused with the fragrance of flower petals and fruit rinds. Korea’s aromatic liquors coming in a great diversity showcases its drinking culture and is 5

Unique Aspects of Korean Alcohol Making worth sharing with the world. 4. Myeoncheon dugyeonju (aza- lea liquor from Myeoncheon), 3 made with the addition of With a time-honored history of alcohol making azalea petals.

3. ‌A sojutgori, an earthenware of about 3,000 years, Koreans have developed Traditional Alcoholic Drinks as National Heritage 5. Munbaeju (wild pear-scented stand for distilling brewed unique wine-making and drinking traditions. One of the most prominent liquor), the name of which liquor to produce , looks comes from its fragrance that like a gourd with a pinched aspects of it is the use of rice as the main source of starch. Rice is the most Traditional liquors are designated as Intangible Cultural Heritage at the national hints of wild pear. waist. It is open all through, important food for Koreans, and Korean alcohol making is distinguished by the level and put under state protection. The knowledge and skills for making traditional from top to bottom, with a long adoption of the staple food as the main ingredient. Another notable aspect is the alcoholic drinks have been transmitted to the present, a testament to Koreans’ tube attached to the waist. development of nuruk, a fermentation starter developed indigenously by Koreans continuing love for them. Nationally-designated liquors include munbaeju (wild for making alcoholic beverages. pear-scented liquor); myeoncheon dugyeonju (azalea liquor from Myeoncheon); and gyeongju gyodong beopju (legal liquor from Gyo-dong, Gyeongju).

Made with Respect and Enjoyed with Generosity Besides these three, there are 86 kinds of traditional liquors selected by the Cultural Heritage Administration in 1986, which have been handed down until today. There Traditional Korean alcoholic drinks were made for family uses including serving are further varieties of traditional alcoholic drinks named after their localities of one’s elders and guests, as offerings at ancestral rites, and alleviating the toil of origin, the ingredients they are made of, or their methods of production. These farm work. Households produced various alcoholic beverages with ingredients Korean traditional liquors have long captivated Korean tastes and today their appeal coming from nature, varied by the change of seasons and considering the person has started spreading to discriminating drinkers from other countries. to be served. KOREAN HERITAGE Quarterly Magazine of the Cultural Heritage Administration

Cultural Heritage Administration, 189 Cheongsa-ro, Seo-gu, , Republic of Korea Tel | 82-42-481-4735 Fax | 82-42-481-4759 http://english.cha.go.kr

Printed | December 15, 2014 Published by | Cultural Heritage Administration Republic of Korea Publication | Director of International Cooperation Division management Content | Shin Sung-hee, Kim Min-ok, Park Ji-young coordination Translation | Park Jung-eun Copy editing | Teresita M. Reed Design ∙ Editing | Graphickorea Co., Ltd Printed by | Graphickorea Co., Ltd

Cultural Heritage Administration, 2014

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