Koreana Winter 2015 (English)

Korean Culture & arts 107Issn 1016-0744

Legacies of Seowon, Neo-Confucian Academies of the Joseon Dynasty

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Seowon

Special Featureacadem

ic and Ideological strongholds of rustic literati; sim

plicity and restraint Define the seowon architecture;

a look into the everyday life of seowon and their n

ew roles

Korean culture & artS

IMAGE OF KOREA

At the Onset of Winter

I pdong, the seasonal division of the year that marks the onset of winter, fell on November 8 this year. In the countryside, this is when everyone gets busy preparing for the winter. One of the major tasks is the making of meju, or soybean blocks. The sight of these blocks bound with straw and hanging under a ledge in the main bedroom or under the eaves of the house, drying in the bright autumn sunshine, is a picture that hangs in my heart together with longing for the hometown of my childhood.

Meju is the basic ingredient of soybean paste, soy sauce, and red pepper paste, which are the heart of Korean cuisine, and a source of plant-based protein. In the olden days, when ipdong came around my mother and grandmother would put an iron pot in the outer yard and fill it with soybeans to be boiled. All day, the beans would boil over a low fire fueled by well dried chestnut burrs, and the house would be filled with their pleas-ant smell. Sneaking some boiled beans from the pot would take the edge off my hunger.

It was at this time of year that I would help my father as he pasted fresh white paper on the windows and doors. A thin glue was made and applied evenly on the wooden frames and then the white paper was placed lightly on top, brushed down smooth, and tapped down to make sure it was well attached. Then, with a mouthful of clean water, he would spray the paper wet all over evenly. That way, the paper would become tight as it dried in the bright autumn sunshine. By this time, mother would have already taken the beans out of the pot and started to crush them in a mortar. Grandmother would spread hemp cloth inside small wooden molds and pack the crushed beans tightly into the molds to form soybean blocks. Then straw was spread on the ground and the blocks were laid on top to dry in the sun for two or three days. Father would tie up the hardened blocks with straw and hang them under the eaves where it was sunny. As they matured in the cool air, aided by the sun and the wind, the microorganisms implanted in the soy-bean blocks would secrete enzymes that break down protein. Meanwhile, the newly papered doors and windows would block the cold winter winds while allowing sunlight in to fill the rooms.

These days few young people living in the city know what meju is, not to mention how it is made. Soybean paste, soy sauce, and even meju can be purchased at any market. You can say meju is made with beans [but still I wouldnt believe you], younger Kore-ans might say, hardly able to imagine the traditional way of life that had sustained their forebears for hundreds of years and, in fact, until quite recently. Is it the pizzas, ham-burgers, and fizzy drinks that account for their lack of interest?

Kim Hwa-young Literary Critic; Member, National Academy of Arts

PUBLISHER Yu Hyun-seok EDITORIAL DIRECTOR Yoon Keum-jinEDITOR-IN-CHIEF Lee Kyong-heeEDITORIAL BOARD Bae Bien-u Choi Young-in Emanuel Pastreich Han Kyung-koo Kim Hwa-young Kim Young-na Koh Mi-seok Song Hye-jin Song Young-man Werner SasseCOPY EDITOR Dean Jiro Aoki ASSOCIATE EDITOR Kim Jeong-eunASSISTANT EDITORS Teresita M. Reed Cho Yoon-jungCREATIVE DIRECTOR Kim SamEDITORS Noh Yoon-young, Park Sin-hyeART DIRECTOR Lee Young-bokDESIGNERS Kim Ji-hyun, Lee Sung-ki, Yeob Lan-kyeong

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Published quarterly by The Korea Foundation2558 Nambusunhwan-ro, Seocho-gu

Seoul 137-863, Koreahttp://www.koreana.or.kr

Around 6 oclock in the morning, the countryside was shrouded in mist. Driving along a paved road cutting through broad rice paddies in a golden hue, we abrupt-ly found ourselves facing a small picturesque village of neat houses. The mist had lifted all of a sudden. In the crisp morning sunshine, the ancient academy emerged right next to the village, beyond a tall red-spiked gate. We thus arrived at Piram Seo-won in Jangseong, South Jeolla Province, at early morning on September 13.

The Special Feature coverage team for this edition of Koreana, on the fourth leg of our tour of several outstanding Confucian academies, looked forward to an unusual experience at this academy. It was a chance to observe its semi-monthly rite for offering incense. Soon the yusa, or administrators of the seowon, arrived one after another. They gathered in the main room of the old lecture hall for a short meeting. Then, everyone donned a white ritual gown and in solemn quietude walked in single file toward the shrine at the back of the compound.

The rite proceeded as the chanter read the protocol aloud. Burning incense and making deep bows this simple and austere ritual was repeated. Time seemed to have stalled, or more precisely, it felt like it had ticked back hundreds of years. (See photo on page 8.) What is the purpose of this rite? What are the values that these men are striving to uphold and sustain in this day and age, and to further pass down to future generations? It is hoped our readers might find answers to these questions in articles of the Special Feature, Legacies of Seowon, Neo-Confucian Academies of the Joseon Dynasty.

Readers can also visit our webzine (www.koreana.or.kr) to view two videos relat-ed to the article, The Celestial Dancer Lee Mae-bang and His World of Dance. Lee Mae-bang, a 20thcentury legend of Korean traditional dance, passed away in August this year. The condensed versions of Lees two signature works, Monks Dance and Exorcism Dance, are presented as a tribute to the master dancer.

Early Morning Ritual at a Confucian AcademyEditors Letter

Still life paintings called chaekgado, or chaekgeori, were mostly used to decorate a scholars study. They featured books, writing implements, curios and other objects arranged on book shelves, symbolizing the owners learning, economic status, or personal aspirations.

BookcaseEight-panel folding screen, circa second half of 18th centuryfirst half of 19th century, color on paper, 112cm x 381cm (detail), private collection. Dahal Media

Lee Kyong-hee Editor-in-Chief

KOREAN CULTURE & ARTS Winter 2015

SPECIAL FEATURE

Legacies of Seowon, Neo-Confucian Academies of the Joseon Dynasty

SpeCiAL FeAture 1

Academic and Ideological Strongholds of Rustic LiteratiShin Byung-ju

SpeCiAL FeAture 2

Simplicity and Restraint Define the Seowon ArchitectureLee Sang-hae

SpeCiAL FeAture 3

A Look into the Everyday Life of Seowon and their New RolesKim Hyun-jin

SpeCiAL FeAture 4

Schools for the Noble Man Awaken from a Long SlumberLee Chang-guy

SpeCiAL FeAture 5

Modern-Day Seowon Attract Young IntellectualsLee Kil-woo

FoCuS

The Celestial Dancer Lee Mae-bang and His World of DanceYang Jong-sung

iNtervieW

Han Kang: Language Gives Me a Certain Pain Kang Ji-hee

Art revieW

Lee Quede: A Legendary Painter who Lived through an Age of TurmoilKim Yoo-kyung

GuArDiAN oF HeritAGe

Reviving the Tradition of GeomungoChung Jae-suk

tALeS oF tWo KoreAS

First, Speak the Same Language: Alternative Schools Help Young Defectors Adapt to New HomeKim Hak-soon

iN Love WitH KoreA

Jang Hseyin: A Voice for Greater UnderstandingDarcy Paquet

oN tHe roAD

Sad Songs of Life in the Mountains of Yeongwol and JeongseonGwak Jae-gu

ALoNG tHeir oWN pAtH

Dr. Lee Sung-nacks Dermatological Diagnoses of Joseon PortraitsKang Shin-jae

BooKS & More

Multiethnic Korea? Multiculturalism, Migration, and Peoplehood Diversity in Contemporary South KoreaInsightful Debate on Koreas Transition toward Ethnic Diversity

Black FlowerEpic Tale of First Korean Emigrants to Mexico

Beautiful Things in LifeA Versatile Haegeum Players Crossover Collaboration

http://seoulcitywall.seoul.go.kr/ front/eng/index.doOnline Guide to Seoul City wall

Charles La Shure, Lee Woo-young

eNtertAiNMeNt

One-person Media Breaks into Mainstream BroadcastingKang Myoung-seok

GourMet'S DeLiGHt

Dongji Patjuk: Red Bean Porridge for Warmth in Coldest WinterPark Chan-il

LiFeStyLe

Men in Aprons: Falling in Love with CookingKim Yong-sub

JourNeyS iN KoreAN LiterAture

A Sun that Never Sets, A Longing that Never FadesCho Yong-ho

Over the West MountainKim Chae-won

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Special Feature 1 Legacies of Seowon, Neo-Confucian Academies of the Joseon Dynasty

academic and ideological StrongholdS oF ruStic literati Shin Byung-juProfessor, Department of Korean History, Konkuk Universityahn hong-beom

Photographer

KOREAN CULTURE & ARTS 5

Preparing for the annual memo-rial rites, Confucian scholars of Byeongsan Seowon in Andong, North Gyeongsang Province, draw up the work schedule log to assign various responsibilities.

Seowon, the neo-confucian academies of the Joseon dynasty (13921910), were private educational institutions founded by the local literati for the purpose of paying tribute to past sages and fostering young scholars. From the outset, seowon served as the academic headquarters for neo-confucianism, Joseons ruling ideology. as their influence expanded, however, the academies became hotbeds of political strife, seriously undermining state power. to this day, more than 600 of these institutes have preserved their academic traditions and the legacies of affiliated family clans. and todays Korean society, thirsting for all-round education for the younger generation, is taking a fresh look at the age-old pedagogy.


T he Neo-Confucian academies of the Joseon Dynasty exerted wide-rang-ing influence on the nations politics, economy, education, and culture. The estab-lishment of these academies, called seowon, has been attributed to the growth of the new literati class, who had expanded their power in the provinces during the latter years of the preceding Goryeo Dynasty. Their staunch footing in local communities enabled them to survive the four literati purges (sahwa) of the 16th century and emerge as the ruling class in the latter half of the Joseon period. They founded private academies to spread Neo-Confucianism and, with the support of the local community, raised their voices against the powerful relatives of the royal family in the central government.

Baegundong Seowon, Koreas First neo-confucian academy

Ju Se-bung (14951554), while serving as magistrate of Punggi County, founded Baegundong Seowon in 1543 in the village of Sunheung-myeon, North Gyeongsang Province. At this institution, which was the first private Neo-Confucian academy in Korea, he sought to train young scholars and enshrined the memorial tablet of An Hyang (12431306), in honor of his contri-bution to the introduction of Neo-Confu-cianism to Korea in the late Goryeo period. Ju Se-bung had previously built a shrine named Hoeheonsa in memory of An Hyang, and went on to open Baegundong Seowon (meaning White Cloud Grotto Academy), modeled after Zhu Xis White Deer Grotto Academy in China.

In early Joseon, Confucian scholars with educational aspirations would spend their own money to build private educational facilities called seodang, or village schools, for the instruction of young students. In the 16th century, this tradition was carried on by the sarim, elite scholars living in the provinces, who established seowon as institutions for higher learning and places for worship of eminent scholars of the past. Hence, conducting memo-rial rites to honor past sages and training of young scholars were the two primary objectives of those academies.

Upon his appointment as the magistrate of Punggi in 1548, Yi Hwang (15011570) requested government support for Baegundong Seowon, stressing the academys educa-tional significance. In 1550, the king renamed the academy Sosu Seowon and bestowed a name board on the academy. The naming of a shrine or Neo-Confucian academy by the king along with the bestowal of a name board signified state accreditation, which ensured gov-ernment support in the form of land, books, and servants as well as exemption from taxes and compulsory labor.

place of learning and ritual Worship of SagesThe facilities for instruction and memorial rites were essential elements of the acad-

emies. Study facilities included the lecture hall and the dormitories, while the primary ritual facility was the shrine dedicated to the sages or teachers honored at each academy. Other facilities in a typical Neo-Confucian academy included a storage building for ritual uten-sils, where food for sacrificial rites was also prepared; an open pavilion, where students could relax while enjoying the natural scenery; and library areas for publishing and storing instructional materials and books.

By housing a wide range of books, a Neo-Confucian academy served as a kind of com-munity library as well. Around 1600, the Sosu Seowon library housed 1,678 volumes of

books under 107 titles. With their large book collections and independent pub-lishing activities, the academies helped to enlighten the local communities by offering them access to a broad range of knowledge resources.

Seowon began to be established all across the nation in the late 16th century, largely through the efforts of landed gen-try seeking to broaden their bases of influ-ence in the provinces. A total of 18 acade-mies were founded during the reign of King Myeongjong (r. 15451567) and another

1 Dosan Seowon (1721) by Jeong Seon (16761759), Ink and color on paper. 124 67 cm.

Illustrating the ideal location of a Neo-Confucian academy, the painting depicts Dosan Seowon nestled amidst scenic woods at the foot of Mt. Cheongnyang overlooking the Nakdong River in Togye-ri, Andong, North Gyeongsang Province.

2 At Donam Seowon in Nonsan, South Chungcheong Province, the administrators inspect printing woodblocks in the repository, which houses 2,103 woodblocks for works including The Complete Collection of Sagye and (Sagye jeonseo) by Kim Jang-saeng and The Complete Collection of Sindokjae (Sindokjae jeonseo) by Kim Jip.

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By housing a wide range of books, a Neo-Confucian academy also served as a kind of community libraryWith their large book collections and independent publishing activities, the academies helped to enlighten the local communities by offering them access to a broad range of knowledge resources.

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Administrators of Piram Seowon in Jangseong, South Jeolla Province, conduct one of the semi-monthly memorial rites falling on the first day of each lunar month. The shrine, Udongsa, houses the memorial tablets of Kim In-hu (1510-1560) and his disciple and son-in-law Yang Ja-jing (1523-1594).


63 during the rule of King Seonjo (r. 15671608). Many were located in the Gyeong-sang region, a deep-rooted power base of local literati. Prominent examples included Dosan Seowon, Deokcheon Seowon, and Byeongsan Seowon, which were dedicated to the revered scholars Yi Hwang, Jo Sik (15011572), and Ryu Seong-ryong (15421607), respectively.

Spread of Seowon and growing power of local literati

At the outset, these private educational institutions competed against the existing public county schools, called hyanggyo. But as the seowon came to have greater influ-ence and better educational environments, the gentry began to send their sons to the academies. From the mid-Joseon period, seowon played a pivotal role in higher edu-cation and the propagation of Neo-Con-fucianism. These contributions, however, were overshadowed by their eagerness to serve the interests of the local gentry, who consolidated their social networks on the basis of kinship, regionalism, and school relations. Influential scholars in the prov-inces began to use seowon as a means to strengthen their academic and political prestige, eventually transforming the edu-cational institutions into hotbeds of political strife.

As conflict escalated, various political factions formed around schools of thought: Toegye School for the Namin (Southern-ers), Nammyeong and Hwadam Schools for the Bugin (Northerners), Yulgok and Ugye Schools for the Seoin (Westerners),

Myeongjae School for the Soron (Young Doctrine), and a separate Ugye School for the Noron (Old Doctrine). When controversy arose over philosophical or political issues for example, the doctrine of principle and material force, or disputes over ritual propriety the lead-ers of different schools advocated their political positions by means of public appeals to the king. On such occasions, the scholars would gather at the academies to rally forces and gather opinions.

After the mid-Joseon era, Neo-Confucian academies were built in larger numbers in Jeolla, Chungcheong, and Gyeonggi provinces as the scholars from these regions tended to occupy more prominent academic and political positions. During the reign of King Sukjong (r. 16741720), the number of seowon grew rapidly to reach 166 nationwide, of which 105 had been officially recognized by the state. Thereafter, negative consequences began to sur-face. Above all, the exemption from taxes and compulsory labor, a privilege enjoyed by the private academies, was deemed to deal a serious blow to the national economy. Eventually, Sukjong banned the opening of new academies and also stopped granting state recogni-tion. Yeongjo (r. 17241776), who sought to reinforce his authority, actively adopted the policy measures of his father.

In The Annals of King Yeongjo (Yeongjo sillok), an entry dated the eighth day of the fourth month in 1741, records the kings order as follows: Close down all the private acad-emies and shrines established in 1714 and thereafter without state authorization. All the existing academies that have added sages to be worshipped at their shrines during this same period, regardless of their founders background, either high-ranking officials or respected local scholars. . . If any new academies are privately built or existing academies add new sages for worship, lawfully dismiss the governor and the magistrate of the locality concerned and send the scholars into exile.

abolition of Seowon and decline of neo-confucianismFollowing Yeongjo, Prince Regent Heungseon implemented even more drastic mea-

sures to abolish the Neo-Confucian academies. The prince regent, who had taken control of state affairs after his teenage son Gojong rose to the throne in 1863, shut down Mandong-myo, a shrine dedicated to the Ming emperor Shenzong, as it turned out to be a strong-hold for Noron scholars and politicians. In addition, over six hundred academies without state accreditation were also closed in 1868. Arguing that seowon created environments conducive to factional strife, in 1871 he ordered that all the private academies and shrines throughout the nation be closed, except for 47 of them.

Confucian scholars from all over the country gathered in Seoul to protest the policy, and 1,460 students from the Gyeongsang region met in front of the palace to submit a collective petition to the court. The prince regent did not budge, though. He broke their spirits instead by declaring, I would not forgive anyone who does harm to the people, even if Confucius were to come alive. . . The seowon have now become dens of thieves. The nationwide shut-down of seowon aroused the furious resistance of Confucian scholars like Choe Ik-hyeon (18331906), which led to the downfall of the once all-powerful prince regent.

During Japanese colonial rule and then Koreas period of rapid modernization, the Neo-Confucian academies lost their educational function but have maintained their ritual tra-ditions through today. Recently, people seeking to keep the tradition alive have paid keen attention to the restoration of seowon in view of their historical and cultural implications for modern society. The person-centered education provided at the ancient academies, where exemplary scholars of the time refined their knowledge and instructed young students, is of growing significance for todays society, which has come to value a humanistic knowledge base. Indeed, the modern utilization of seowon seems to be more relevant today than ever before.


Simplicity and reStraint deFine the SeoWon architecturethe site conditions and spatial arrangement of Koreas neo-confucian academies, called seowon, are based on confucian ideals of beauty defined by restraint and modesty. reflecting the ideals of scholars based in the provinces who sought to leave worldly commotion behind and concentrate on their studies to understand the laws of nature and human conduct, the academies were built in secluded sites amidst outstanding natural scenery. to faithfully carry out the functions of study and rituals, they adopted the basic layout of low ground at the front and higher at the back, with the lecture hall in front of the memorial shrine.

lee Sang-haeChairman, Cultural Heritage Committee, Cultural Heritage Administration of KoreaSuh heun-gangPhotographer

Mandaeru (Pavilion of Late Encounter) at the entrance to Byeongsan Seowon in Hahoe Village, Andong, North Gyeongsang Province. The pavilion at a Neo-Confucian academy is a place where the scholars could relax next to nature as they contem-plated the order of the universe and the principle of all things.


T he establishment of Neo-Confucian academies during the Joseon Dynasty (13921910) was led by the landed Confucian scholars in the provinces, known as sarim. They pursued a holistic edu-cation system that would turn out honorable human beings through the cultivation of personal character rather than focusing on practical knowledge or functional abilities. Holistic education, they believed, could be achieved through self-cultivation (jangsu) that focused on study. But for Neo-Confu-cian scholars, academic study did not simply involve the reading of classics and lectures and debates (ganghak); it also involved taking part in rites to honor scholars of past generations, as a sign of rever-ence and the desire to emulate their teachings, as well as rest and relaxation (yusik) in nature to relieve the stress of study, refresh the mind and body, and contemplate the laws of the universe. Hence, an academys location was selected with much care and its spatial arrangement was designed to effectively carry out these functions. In this sense, the seowon clearly differ from religious facilities built purely as places of worship.

adapting to nature and the Will of heavenBaegundong Seowon, the first private Neo-Confucian academy in Korea, was established in 1543

by Ju Se-bung (14951554), the magistrate of Punggi County. In 1550 it was accredited by the state and


conferred the new name Sosu Seowon. The academy comprised a shrine for memorial rites, a lecture hall for study, and a pavilion for relaxation, but the typical seowon-style layout had not yet been formed. The shrine located to the west of the compound faced south, while the lecture hall sitting to the east of the shrine faced east. Still, Sosu Seowon served as a model for the countless academies that would be built thereafter in terms of site conditions and spatial composition. It was located near the hometown of An Hyang (12431306), the sage who was honored there; the site was selected for its serene and secluded surroundings and graceful scenery; and the rites conducted there set the standard for Confu-cian rites held throughout the Joseon period.

The architecture of the seowon is closely related to the concept of the unity of heaven and man, which underpinned the study and teaching methods of the scholars who built the academies knowledge comes through the investigation of things as well as their view of the world and human nature. The investigation of the essence of all things is an essential theory that comes from the Great Learning (Daxue), which Zhu Xi (11301200), the foremost Neo-Confucian scholar of the Song Dynasty in China,

1 At Sosu Seowon in Yeongju, North Gyeongsang Province, Gyeongnyeom-jeong (Pavilion for Revering Yeomgye) stands overlooking a stream and pine forest in front.

2 At Namgye Seowon in Hamyang, South Gyeongsang Province, the arrangement of buildings on the sloping site, low in front and high at the back, is forthright and assertive. A tranquil lotus pond in front of the two dormitory buildings echoes the stream that flows by the front of the academy.

3 Jungjeongdang (Hall of Centrality and Correctness), the lecture hall at Dodong Seowon in Dalseong, North Gyeongsang Province. Through the open door at the back, the stairs leading to the shrine, can be seen.

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There is a naturalness and liveliness that comes from the exercise of freedom within certain boundaries. The buildings thus erected are neither pretentious nor grand. They sit modest and restrained as a refined expression of the Confucian worldview in an architectural context.

had included as one of the Four Books, together with the Analects of Confucius (Lunyu), The Men-cius (Mengzi), and The Doctrine of the Mean (Zhongyong). The scholars of Joseon sought to locate their academies in an environment that was aligned with the ideals advocated by Zhu Xi, and hence chose places secluded from the world with peaceful natural surroundings.

The concept of the unity of heaven and man, which is also expressed in seowon architecture, calls for compliance with the mandate of heaven. As such, the landscape that the Neo-Confucian scholars sought was one in which they could learn for themselves the principle of all things through observation of changes in nature, ultimately to become one with it. So they removed themselves far from the cities and built their academies in the bosom of nature to cultivate both mind and body and to teach the next generation of scholars.

Accordingly, Sosu Seowon is located alongside Jukgye, or Bamboo Stream, which originates at the foot of Mt. Sobaek, in a secret place deep in the mountains with cozy valleys and streams and covered in clouds. Dosan Seowon, built in honor of Yi Hwang (15011570), is also situated in a similar environ-ment. The academy was constructed in 1574 incorporating the village school, Dosan Seodang, which Yi had established in 1561 to pursue his studies and teach young students. Twelve Songs of Mt. Do (Dosan sibigok), written by Yi Hwang soon after building the school, offers insight into his state of mind at the time and glimpses of the surrounding scenery.

In the spring wind, the mountain is aburst with flowers.Under the autumn sky, the observatory is flooded with moonlight.All through the four seasons, natures beauty becomes one with man. The hawk flying up in the sky and the fish jumping up and down the river,The sky sparkling with sunlight and the clouds casting shadows,Natures wonders know no bounds.

1 At Dosan Seowon in Andong, North Gyeongsang Province, the two dormito-ries, Bagyakjae (House of Comprehensive Learning and Rigorous Propriety) and Honguijae (House of Broad Mind and Vig-orous Endurance), face each other across a courtyard in front of the lecture hall, Jeongyodang (Hall of Classical Teachings).

2 Eungdodang (Hall for Concentration on the Way), one of two lecture halls at Donam Seowon, in Nonsan, South Chungcheong Province, is a building of large scale and formality, setting it apart from the typical style of seowon architecture.

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1 Sungnyesa (Shrine of Reverential Rites) at Donam Seowon is enclosed by beautiful walls, featuring tiles with decorative patterns along the front. Enshrined here are the spirit tablets of Kim Jang-saeng, a lead-ing scholar of Confucian ritual studies, his son Kim Jip, also an eminent scholar, Song Si-yeol, and Song jun-gil.

2 Ritual officiants descend from the shrine of Donam Seowon.3 Cheinmyo (Shrine of Practicing Benevolence) at Oksan Seowon in Yang-

dong Village, Gyeongju, North Gyeongsang Province, can be seen through the triple-portal gate to the ritual area. Located at the highest and most remote part of the academy compound, the ritual area was closed off with a separate gate.

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location and architectural Style The basic architectural style of the Neo-Confucian academies of Joseon first took form at Namgye

Seowon, built in 1552 in Hamyang, South Gyeongsang Province. The areas for relaxation, study, and ritu-als were arranged one behind the other along an axis from the front gate, which became the basic lay-out for all subsequent seowon. Other layout principles were low land at the front, high at the back, and the lecture hall in front of the shrine. The relaxation and study areas were positioned toward the front because the scholars would frequent these areas on a daily basis, naturally creating an active and live-ly ambience. The shrine was located in the rearmost area to limit access and maintain a solemn, quiet atmosphere.

Oksan Seowon was established in 1573 in Angang on the outskirts of Gyeongju, North Gyeongsang Province, to commemorate Yi Eon-jeok (14911553), who played an instrumental role in laying the groundwork for Korean Neo-Confucianism in the early half of the Joseon period. Lauded as one of the five sages of the East, Yi was the founder of the Yeongnam School. The academy where he is venerated is also located along a lovely stream with scenic views of Joaksan, or Purple Jade Mountain. Mubyeonnu (Pavilion of Boundlessness) and the lecture hall Guindang (Hall of Pursuing Benevolence) are notable structures that gracefully harmonize with the natural environment. Since the buildings of this academy were all planned beforehand and built at the same time, they are arranged precisely along a central axis, one behind the other in a straight line from the front gate to the shrine at the very back.

The largest and oldest Confucian academy in the Honam region, Piram Seowon was established in 1590 to venerate Kim In-hu (15101560). This academy differs from others in the topography of the site and the layout of buildings. Rather than sitting on a slope low in front and high at the rear, the acade-my sits on level ground at the foot of a mountain. Accordingly, the lecture hall is placed at the front and faces the shrine at the back. Between the two buildings is a spacious courtyard that creates a sense of openness. The expansive views that the academy looks out upon can be fully enjoyed from Hwagyeonnu (Pavilion of Openness and Impartiality) at the front.

Located in Dalseong County, Daegu, Dodong Seowon sits on a perfect site according to the ideals propounded by Neo-Confucian scholars of Joseon. Built in honor of Kim Goeng-pil (14541504), the academy is a vivid embodiment of the archetypal site location, spatial layout, and architecture of the seowon as it looks out onto the Nakdong River flowing in front from a sloping site at the foot of a moun-tain, with the areas for relaxation, study, and rituals arranged in an orderly fashion along a central axis. The architecture is exquisite in terms of the structure of the buildings, the materials used, and the refinement of construction methods.

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Donam Seowon in Nonsan, South Chungcheong Province, is located on a vast expanse of plains with views of surrounding fields and mountains in the far distance. The academy is dedicated to Kim Jang-saeng (15481631), who wrote, While looking up to the mountains and down at the stream, I have real-ized the laws of the world from nature. Echoing this thought, the pavilion at the front is named Sanang-nu, meaning pavilion of looking far away up to the mountains.

Byeongsan Seowon in Hahoe Village, Andong, North Gyeongsang Province, memorializes Ryu Seong-ryong (15421607), author of Jingbirok (Book of Corrections), a memoir of the Japanese Inva-sions of 15921598. The relaxation area of this academy is a wonderful example of architecture harmo-nizing and communing with nature. To moderate the overwhelming presence of Byongsan, or Screen Mountain, across the river, a pavilion was placed at the front of the compound, a long sparse building with only a floor, pillars, and roof, but no walls at all. While offsetting the visual impact of the mountain across the way, the pavilion does not block the picturesque views, exemplifying the concept of bor-rowed scenery.

humble restraint and Borrowed SceneryAs the seowon were places where scholars would live together as a community, the dormitories

were positioned to the east and west, facing each other across the courtyard in front of the lecture hall. This arrangement turned the study area into an independent space, with open views toward the external area to the front. The lecture hall and the pavilion in front were situated so that one could sit in them and gaze out at the streams and fields and the mountains in the distance. It was believed that the views one encountered in everyday life helped to promote character development and enhance learning. The pavil-ion was the ideal space to commune with nature and it was thus placed near the entrance to maximize interaction with the surrounding environment.

The Neo-Confucian scholars attempted to bring the surrounding natural scenery into the architec-ture as much as possible, which resulted in a mutual exchange and blending of external and internal spaces. The interpenetration of buildings and nature creates an ensemble type of architecture.

The buildings are laid out in such a way that the relationship between them is clear while creating varied external spaces. In short, though the layout is basically symmetrical, the symmetry is not strictly geometrical. There is a naturalness and liveliness that comes from the exercise of freedom within cer-tain boundaries. The buildings thus erected are neither pretentious nor grand. They sit modest and restrained as a refined expression of the Confucian worldview in an architectural context. To extend phi-losophy to the natural setting, efforts were made to realize the unity of heaven and man through the har-monization of manmade spaces with nature. Well-ordered and graceful in form, the seowon manifest the beauty of restraint and clarity, a humble but eloquent reflection of Neo-Confucian ideals.

The typical layout of buildings on a slop-ing site, low in front and high at the back, is clearly seen at Byeongsan Seowon in Hahoe Village, Andong, North Gyeongsang Province. This arrangement reflects the Neo-Confu-cian scholars' ideals expressed in architec-ture in harmony with nature, with mountains at the back and fields and streams in front.



A LOOK INTO THE EVERYDAY LIFE OF SEOwON AND THEIR NEw ROLES

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Kim hyun-jinFreelance Writerahn hong-beomPhotographer


Y usa is the age-old title given to those who operate and manage seowon, the Neo-Confucian academies estab-lished during the Joseon period. Every seo-won is overseen by yusa of varying numbers depending on their respective circumstanc-es. These administrators look after the academies and see to it that the institutions continue to perform their centuries-old functions. I recently visited several seowon to interview some of their administrators.

new Base for humanistic educationMy first destination was Sosu Seowon in

Yeongju, North Gyeongsang Province, where dozens of Vietnamese college students hap-pened to be participating in a Seowon Stay program. Dressed in the ancient Confu-cian scholars robe and angular cap, they were learning traditional Korean etiquette from Kwon Yong-hak, principal of the local traditional school, Sunheung Hyanggyo. While practicing a deep bow in the Korean way with a serious look on their faces, they would burst into laughter and make fun of each others clumsiness. They seemed to enjoy the unusual experience.

Seowon Stay offers demonstrations of classical lectures and memorial rites, instruction on the mindset and spirit of Confucian scholars, and traditional eti-quette, as well as accommodation for a couple of nights in the nearby Scholars Village, called Seonbichon. The program attracts a steady flow of students, corpo-rate employees, foreigners, and other par-ticipants. In this way, many seowon pro-

1 A group of Vietnamese students, taking part in the Seowon Stay program at Sosu Seowon, learn how to put on the Confucian scholar's angular cap from the instructor Kwon Yong-hak, principal of Sunheung Hyanggyo. The program provides a wide array of participants with opportunities to learn about and experience the ways of Confucian scholars and traditional Korean etiquette.

2 The administrator Ryu Han-uk, who retired from his job in Seoul and returned home to work for Byeong-san Seowon, stands in Mandaeru (Pavilion of Late Encounter) looking across at Byeongsan (Screen Mountain).

vide a type of humanistic education, of which there has been a growing awareness across Korean society in regard to their modern-day relevance.

My next destination was Byeongsan Seowon, located in Andong, North Gyeong-sang Province. There I met with two admin-istrators, Ryu Si-ju and Ryu Han-uk. Both are descendants of Ryu Seong-ryong (15421607), a distinguished scholar-offi-cial who led the wartime government of Joseon as the first state councilor dur-ing the Japanese Invasions of 15921598. They both said they have lived prudent-ly all their lives, cautious of their speech and actions due to the admonitions of their seniors to not bring disgrace upon your ancestors. Unlike Ryu Han-uk, who returned home after retiring from his job in Seoul, Ryu Si-ju has been working for the academy since his 20s. Had he ever con-sidered Confucian teachings and etiquette to be staid? Not once, he said. Rather, he

feels sorry to see people who do not appre-ciate the true value of Confucianism and simply denigrate it as being conservative.

He also laments the near disappearance of mealtime education by parents eat-ing meals with their children and seeing to their manners and character development. As a child, he was fearful of the seowon compound and found its many rites incom-prehensible, but he grew up to realize the true value of Confucian teachings. He believes that todays young people would develop an affinity for the seowon and Con-fucian values if they are given proper edu-cation.

the Same courtesy to everyoneLocated near Dosan Seowon in Andong,

the clan head family house of Yi Hwang (15011570) is now the abode of Yi Geun-pil, the 16th-generation eldest male descendant of the main lineage of the emi-nent scholar. Well-built and dressed in tra-

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ditional attire, the elderly man in his 80s was sitting on his knees in front of a group of elementary school students who were visiting the house as part of a program offered by the Confucian Scholarly Cul-ture Training Center affiliated with Dosan Seowon. In a kindly voice, he was explain-ing various aspects of Confucian virtues that are expressed in classical Chinese phrases, such as (nak-bul-ga-geuk, meaning There should be a limit to

pleasure) or (yok-bul-ga-jong, meaning Dont try to possess all the good things). Surprisingly, his explanations, tak-ing popular figures like the figure skater Yuna Kim and the pop singer Psy as exam-ples, captivated the young students. Since he was hard of hearing, communication had to take the form of writing. Neverthe-less, the retired school principal with his magnanimous and affectionate character wisely used his knowledge and virtues to

communicate with the young children.Watching the scene, Kim Byeong-il,

rector of Dosan Seowon and president of the Training Center, said, I was so deeply moved by his demeanor that Ive taught myself to emulate him and to sit kneeling in front of anyone I converse with. It took a lot of practice and effort, I must say. The courteous reception of guests is a long-standing tradition that has not been created overnight. Its been one of the basics here

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to receive any guest humbly and politely, senior administrator Yi Dong-gu said.

During his lifetime, Yi Hwang hoped to see the world filled with more good-natured people, an ideal that todays Dosan Seowon continues to uphold. I could see his moral teachings that urged people to act right in order to set the world right have been devoutly practiced by his 84-year-old descendant and other scholars of today.

connecting with the general publicAt 7 oclock in the morning on Septem-

ber 13, Piram Seowon in Jangseong, South Jeolla Province, was conducting a semi-monthly memorial rite, which every Neo-Confucian academy across the country observes on the first and fifteenth day of every lunar month (I was fortunate to visit the academy on the first day of the eighth lunar month). Conducting numerous rites all year round is undoubtedly a heavy bur-den, but the administrators in ritual attire carried out the procedures with the utmost courtesy in accordance with age-old manu-als. Kim In-su, who has been an admin-istrator since his retirement from public service, took his sense of responsibility as his motive for undertaking the hard and at times tedious work. This academy is the largest organization of its kind in this region, so it certainly has a role to play. The administrators appointed by each clan to deal with this academys affairs are faithful-ly fulfilling their duties as representatives of their clans, said Kim.

Smiling, he shook his head when asked

and academic seminars. The costs of these events are shared by the clans affiliated with the academy.

reaching out to young peopleAt Donam Seowon in Nonsan, South

Chungcheong Province, the senior admin-istrator Kim Seon-eui happily devotes his time to the academy while leading a busy life running his own business. A relatively young administrator in his early 60s, Kim has been active in the efforts to apply for the inscription of seowon on the UNESCO World Heritage List. Identifying himself as a Christian, Kim declared emphatically, Confucianism is not a religion. Proudly, he introduced an array of future-oriented programs, like the annual Seowon Festival, that are intended to bring a Renaissance to Confucian studies through the seowon.

In the past, Kim noted, the seowon were places for young people in their teens and twenties because they assumed the role of local colleges. Believing that the ancient academies should be connected more closely to todays young generations, Kim recently held a classical music concert on the academy grounds for the residents of nearby areas. He has also produced pro-motional brochures and videos to publicize its etiquette classes and created archives of the ancient books and documents in its col-lection.

As a descendant of Kim Jang-saeng (15481631), who led ritual studies of the Joseon era, Kim Seon-eui believes that seowon should provide education on eti-quette and character development for the young generation. This belief has led him to spend his own money to produce teach-ing materials, distribute them to local stu-dents, and visit schools to teach etiquette classes. Recalling the times when the seo-won served as local bases for intellectuals, and also to prepare for their inclusion on the World Heritage List, he plans to devel-op more attractive programs to make the Confucian spirit and values more broadly known among the general public in easier and more approachable ways.

about the Confucian teaching that prohibited boys and girls from sitting next to each other after they reach the age of seven. Those days are now gone, he says. It is unwise for people in modern times to take ancient teachings word for word. They should trans-late the ideas into todays context.

Based on this awareness, the academy has been rewriting the abstruse Neo-Con-fucian texts in easier words in order to inter-pret and disseminate the ideas in contem-porary contexts. It also offers various pro-grams for public participation on the eves of the regular memorial rites in spring and autumn, including lectures by elderly schol-ars reading classical texts with commen-taries, writing contests on Confucian topics,

1 Yi Geun-pil, the 16th-generation eldest male de-scendant of Yi Hwang, explains Confucian virtues to elementary school students visiting his clan head family house. The children listen intently as he men-tions celebrities like Yuna Kim and Psy to tell them how to live happily doing what they like.

2 An administrator of Piram Seowon records the de-tails of the memorial rite held on the first day of the lunar month.

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For some time now Korean society has been anxiously debating the deterioration of public education and trying to find ways to improve its education system. yet, we hear that u.S. president Barack obama has praised Korean-style education and encouraged people to adopt it as a model. What are the qualities of Korean education that have earned the praise of the american leader? What is the inherent value of our traditional education that we seem to have lost sight of? in an effort to restore their relevance for our times, the seowon are now taking the initiative to bring back their ideal of a well-rounded, holistic education, or education of the whole person.

SchoolS For the noBle man aWaKen From a long SlumBer


lee chang-guyPoet and Literary Critic Kim Jeong-tae Photographer


H igh praise for Korean education by the president of the United States is no longer news among Koreans. On sev-eral occasions, President Barack Obama has extolled the excellence of Korean education, citing how hard Korean students study and how highly teachers are regarded in Korean society. But the more such praise is repeated, the more uneasy Koreans feel. For any Korean who is aware of peripheral issues surrounding the nations Confucian-based education, this kind of compliment brings on a need for serious self-reflection. Just how much of the educa-tional benefits cited by Obama can actually be found in contempo-rary Korean society; how valid is this tradition in relation to the val-ues required to succeed in the realms of industrialization and capi-talism of today and the future; and is this tradition sustainable?

educational ideals of the ruling eliteAround the time Europe emerged from the Middle Ages and

embarked on the Age of Discovery, the Joseon Dynasty (13921910) was founded on the Korean peninsula. The dynastys forward-think-

ing founders dreamed of reform not just to legitimize the new leadership but to also abandon Buddhism, which had dominated Asia for more than a thousand years, and create a new state that adopted Neo-Con-fucianism as the ruling ideology. But the transformation into a Confucian nation was fundamentally different from a transition of power. The people of Joseon experienced seemingly endless conflicts, as well as tri-als and errors, before they finally accepted Confucian values after a lengthy period of adjustment.

But the people of Joseon did indeed succeed in building a new nation of the kind that had not been envisioned even in Chinas Song Dynasty, home to one of the pioneers of Neo-Confucianism, Zhu Xi (11301200). Moreover, this new nation went on to remain intact for more than 500 years. The ruling elite of Joseon was comprised of

In a reenactment of the ceremony to receive the name board bestowed by the king to Dodong Seowon, Confucian scholars wait for the procession carrying the board. Dodong Seowon was established in 1568 to honor the learn-ing and virtues of Kim Goeng-pil, a leading proponent of Confucian study in Joseon. The academy received state recognition in 1607.


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government officials and Confucian scholars based in the provinc-es, or rustic literati, known as the sarim. These intellectuals in the provinces, who were not in public office, pursued self-cultivation in order to become a gunja (noble or superior person), possessing upright ethical values and exemplary character. They also dreamed of an ideal society in which the nation was ruled by a sage king, as in ancient times. They aimed to create a Confucian-based nation of a kind that had not existed before and to establish a new culture rooted in Confucian values. The educational institutions established by these literati, who could be described as revolutionary and fun-damentalist, were the seowon. For over three hundred years, these private institutes served as bastions for the creation of a unique new Confucian culture centered on education, which focused on reading, lectures, and collective action.

Not all education took place at these academies, however. In the class-based society of Joseon, the road to success was to pass the state examinations for civil service (gwageo) and be appointed a government official. Naturally, education was geared toward the state examinations. To walk the elite path toward this end, a young child would first study at a village school (seodang) for basic under-standing of the Confucian classics, and then attend either one of the four public schools in the capital or a county school (hyanggyo) in preparation for the preliminary exams (sogwa). After passing these

tests, the next step was Seonggyungwan, the national Confucian academy and the highest educational institute in the country, to pre-pare for the higher-level civil service examination (daegwa).

The sarim, however, were critical of the way that officials select-ed under this system would so readily submit themselves to the prevailing norms. While most government officials accepted Con-fucianism, they regarded it as a system for ruling the world rather than a code of ethics or philosophical principles. The sarim con-sidered this kind of deep-rooted bureaucratism to be a stumbling block to genuine reform. Inevitably, conflict and competition arose as various officials resisted the rigid framework and pace of change desired by the reformists. Even the kings who had appointed mem-bers of the sarim to high-ranking government positions did not always applaud their suggestions. In the end, many of the intellec-tuals who advocated reform were eliminated in a series of purges known as sahwa, a compound term of sa for scholar and hwa

After the demise of the Joseon Dynasty, it was widely believed that the path to modernization was to learn the Western ways. At a time when tradition was seen as something simply to be preserved, Yi Hwang, on the occasion of the 500th anniversary of his birth, effectively served to bring back to life the original function of the seowon as an educational institute.

for disaster. The very fact that four sweeping literati purges took place in the early 16th century, at a time when Neo-Confucian-ism began to spread quickly throughout the country, has signifi-cant implications. It was after these bloodbaths that the seowon emerged as Joseons foremost educational institutes.

Who Studied What?The person who defined the seowon as educational institutions

for Neo-Confucian scholars and facilitated their development was Yi Hwang (15011570), also widely known by his pen name Toegye. He was also behind the royal authorization of Baegundong Seowon, the first Neo-Confucian academy established in Korea. In 1550, seven years after the academy was founded by Ju Se-bung, King Myeongjong granted state accreditation by bestowing a signboard bearing the academys new name, Sosu Seowon. Such recognition placed the private academy on a par with the county schools, but more importantly it meant financial support from the government. Yi Hwang was well aware that to spread and put into practice Con-fucian ideals state assistance would be absolutely essential.

The rules of Baegundong Seowon stated that priority for admis-sion would be granted to those who had passed the preliminary state examinations (literary or classics licentiates) or the regional qualifying exams. These conditions were similar to those required

by Seonggyungwan, the national Confu-cian academy. It may be that Ju Se-bung thought of the early seowon as a kind of regional public school. However, the rules of Isan Seowon, founded by Yi Hwang, did not require literary or classics licentiate status for admission. In this we can read Yi Hwangs intention to establish the seowon as places for self-cultivation and private study rather than preparatory schools for the state exams. Nevertheless, the seowon took into consideration realistic circum-stances and to admit students from the local community adopted a flexible attitude toward the state exams. As time passed, however, they became further removed from the grooming of successful bureau-crats and utilitarian principles.

Education at the Neo-Confucian acad-emies was largely based on lectures and reading. Reading was pursued by the stu-dents on an individual basis at all times, while lectures required the students to attend scheduled sessions.

The studies covered basic Confucian texts, such as the Four Books and the Six Classics, and a wide range of other materi-

1 The autumn sacrifi-cial rites are held at Donam Seowon, built to memorialize, study and honor the virtues of the Neo-Confucian scholar Kim Jang-saeng. The rites begin with the offering of sacrifices (bonjinrye), followed by the offer-ing of silk (jeonpyerye) and then the offering of the first libation (choheonrye).

2 Officiants bow during the autumn sacrificial rites held at Byeong-san Seowon.


als including Master Zhus Family Rituals (Zhuzi jiali), Reflections on Things at Hand (Jinsilu), and the Lesser Learning (Xiaoxue). While the texts studied might have differed from one academy to the next, the Lesser Learning was mandatory at all academies. An introductory reader, the Lesser Learning explains the Neo-Confucian principles of conduct, including the ideals of self-cultivation and the five moral rules in human relations. It was a bestseller in early Joseon, a book that the state went to great efforts to publish and distribute as a means to transform the country into a Neo-Confucian society. Likewise, all dis-tinguished Confucian scholars went to great pains to teach and put the teachings of this book into everyday practice. King Jungjong (r. 15061544), after studying the book as part of his own education, upgraded its status of being a childrens book by proclaiming that it must be studied until ones death and including in the book the Ten Diagrams on Sage Learning (Seonghak sipdo) produced by Yi Hwang and given to the future King Seonjo when Yi was tutoring the young crown prince. President Obama might appreciate the following dictum of the philoso-pher Guan Zhong (720645 B.C.) from the Lesser Learning:

The teacher presents his teachings; students take them as stan-dards for their behavior. By being dutiful and reverential and keeping their minds completely open, their learning is maximized.

Master Zhus Family Rituals was another text that played an instru-mental role in converting Joseon into a Neo-Confucian nation. It con-tains the universal rules of conduct for major occasions in life, includ-ing coming of age, marriage, death, and memorial rites for ancestors. The basic goal of this book is to encourage people to take pride in their lives as worthwhile human beings and to strengthen love and respect between family members.

revival of Seowon for character developmentJoseon was the era of the seonbi, the Confucian scholar, or tradi-

tional Korean intellectual, who believed: What heaven has conferred is called nature. Conformity with this nature is called the path of duty; the regulation of this path is called instruction. The basic outlook of the Confucian scholar is summed up in the following lines: The Mas-ter said, When good government prevails in his state, he is found to be in office. When bad government prevails, he can roll his principles up and keep them in his breast. In the Neo-Confucian view of education, importance was placed on the teachings of the master, and scholars strove to be faithful to succession of the Way, or passing down learning from teacher to student. Seowon were thus places where the succes-sion of learning took place.

In 2001, the 500th anniversary of the birth of Yi Hwang was com-memorated at Dosan Seowon. On this occasion, in memory of the great teacher, his disciples discussed the significance of Confucianism in the 21st century. The participants hoped to contribute to the creation of an ethical nation by educating people to take the lead in ethical practice. There was also an agreement on establishing a scholarly culture train-ing center under the wing of Dosan Seowon, to promote succession and cultivation of the seonbi spirit through experiences that emulated the

1 Children watch as a teacher demonstrates the proper way to bow at an etiquette class held at Donam Seowon. The academy conducts regular education programs on etiquette and ritual propriety for children in the local area.

2 Local scholars participate in a reenactment of the Joseon-era state civil service exams held in the provinces, at Donam Seowon. The exams were reenacted in different divisions for elementary school students, second-ary school students, university students, and the general public.

3 A concert is underway in Eungdodang, a lecture hall at Donam Seowon. The academy holds classical Korean and Western music concerts and organizes etiquette classes and lectures by famous speakers, among other activities, as ways to reach out to the public and explore the role of seowon in contemporary life.

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lives of Confucian scholars of the past.Ten years hence, this now thriving institute, equipped with high-

tech lecture facilities and traditional-style accommodations, offers a variety of programs true to its founding objectives.

After the demise of the Joseon Dynasty, it was widely believed that the path to modernization was to learn the Western ways. At a time when tradition was seen as something simply to be preserved, Yi Hwang, on the occasion of the 500th anniversary of his birth, effectively served to bring back to life the original function of the seowon as an educational institute.

Inspired by this move, many other Neo-Confucian academies are also offering various programs that make the most of their own histories and traditions. Sosu Seowon in Yeongju, North Gyeong-sang Province, operates a two-day seonbi culture program, while Donam Seowon in Nonsan, South Chungcheong Province, has been conducting etiquette education for students in the area. It also fosters teachers in the field of character development through a qualification system. Another example is Byeongsan Seowon in

Andong, North Gyeongsang Province, renowned for the simple yet bold architecture of its open pavilion, Mandaeru (Pavilion of Late Encounter), and the graceful beauty of the surrounding landscape. To capitalize on these features, the academy promotes the tradi-tional practice of yusan, literally roaming the mountains, as a means to cultivate the seonbi spirit.

At a lecture in Seoul several years ago, the world-famous Confu-cian scholar Tu Weiming defined the characteristics of Confucian-ism as follows: Confucianism is not about understanding human beings in isolation but as part of a stream of water that flows end-lessly, like those who are always dynamic and in pursuit of change, learning about themselves along the way. When we understand ourselves in this way, as human beings laid in the midst of unceas-ing change, then the individual can stand in the center of relation-ships, not in the static sense but the dynamic sense.

For the many people worried about what to teach the next gen-eration in this age of abundance and competition, it is hoped these words of Tu Weiming bring some comfort and insight.

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advancements in digital technology have given birth to homo mobilians, people who constantly obtain information and communicate with others via their mobile devices. however, in this rapidly changing world inundated with digital content, there are those who prefer to take a step back from the hectic pace and study classical texts the traditional way. like the young scholars of the Joseon period hundreds of years ago who congregated at the seowon nestled in serene natural settings to learn about the ways of the world under respected teachers, young intellectuals are now flocking to modern-day seowon amidst the hustle and bustle of the city to study the humanities and classics.

modern-day SeoWon attract young intellectualS lee Kil-wooSenior Reporter, The Hankyoreh ahn hong-beom

Photographer


Korean Culture & arts 31

W oo Jin-yeong, a 22-year-old college student majoring in business administration, is busy reading The Annals of the Joseon Dynasty (Joseon wangjo sillok) these days for a paper she is writing on the subject of prisons and prison escapes during the Joseon Dynasty. Having attended middle and high school abroad, she barely knows how to read Chinese characters. But she has no problem reading the vivid historical records of Joseon that date as far back as 500 years. Modern Korean translations of the court annals can be viewed on the Internet where she can find the information required for her paper. I dont see these as merely records of what happened in the past. By learning about the historical events that unfolded hundreds of years ago, we can gain a better understanding of our country and people today, said Woo.

Immersed in Eastern and Western ClassicsWoo plans to go to law school and become an international trade lawyer. She is currently attending a pro-

gram at Asan Academy where she studies a diverse range of subjects that she never encountered at school before. She says the program has helped her develop a deeper understanding of her country, which is how she came up with the subject of her paper.

Kim Tae-yeong, 24, is another student at the academy. Through Eastern classics, such as the Thousand Character Classic (Cheonjamun) and Important Methods of Eliminating Ignorance (Gyeongmong yogy-eol), he is learning about the inquiring spirit and political thinking of ancient scholars. These are areas of study he would never have experienced as a mechanical engineering major.

Woo and Kim are among the 32 students who were admitted to Asan Academy in August this year. They made it through a highly competitive admissions process in which the acceptance rate was only 10 percent. Located in downtown Seoul near Gyeonghui Palace, the academy is housed in an ultramodern building that looks like it belongs on a space movie set. It opened in August 2012 as a 21st century seowon offering pro-grams that combine the traditional education of the Neo-Confucian academies of the Joseon period and the University of Oxfords PPE (philosophy, politics and economics) course. Its objective is to cultivate modern-day leaders with an international outlook and a good grounding in the humanities.

For the first five months, students live at the academys dormitory and study various subjects in the humanities; the next five months, they work as interns at prominent think tanks, either in Washington, D.C. or Beijing. They also attend academic conferences hosted by the Heritage Foundation and the Brookings Institution in the United States. The academy covers full tuition in Korea as well as expenses for internships abroad. The name Asan comes from the pen name of the late Chung Ju-yung (19152001), founder of the Hyundai Group.

The curriculum encompasses basic humanities dis-ciplines, including history, philosophy, and literature, as well as international politics, political philosophy of the East and West, economics, and English. The program also features rather unique subjects, such as rheto-ric, openness and closure, and spatial sociology of architecture. Character education, volunteer work, cultural experience programs, and sports activities fur-ther enrich the learning experience. The workload is substantial. Students often have to pull all-nighters to prepare for presentations and debates, and those who fail two or more subjects have to leave. Students say they have to study even harder than when they were preparing for the college entrance examinations.

Kim Seog-gun, vice president of Asan Academy (and director of the Center for Korean Studies at the Asan Institute for Policy Studies), refers to their studies as a kind of play. This means that students choose to study what they want based on their own interests. The

1 Students at Gunmyung-won listen to a lecture on Eastern philosophy given by Choi Jin-seok, philosophy professor and president of the academy. Classes are held every Wednesday evening, covering a wide range of disciplines in the humanities and the clas-sics.

2 Students study in a class-room at Gunmyungwon, which is housed in a re-modeled traditional Korean house.

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humanities topics we teach are not out of touch with reality, but something the students can relate to. We strive to be an educational institution that addresses the needs of our society today by combining the educa-tion models of the traditional seowon and modern-day universities, said Kim.

emphasis on Future potential over current performanceGunmyungwon is another seowon-type academy that opened in March this year in Bukchon, central

Seoul. Its program offers a different approach to learning from regular school education, comprising sub-jects in Eastern and Western philosophy, art, and science, with the goal of fostering future-oriented individu-als with multifaceted talents. Oh Jeong-taek, president of Dooyang Culture Foundation, donated 10 billion won (about $10 million) to establish the academy.

The faculty line-up is impressive. Choi Jin-seok, philosophy professor at Sogang University, who is also the president of the academy, teaches Eastern philosophy and Taoism, and Bae Chul-hyun, professor of religious studies at Seoul National University, teaches religion and Latin classics, while Kim Kai-chun, inte-rior design professor at Kookmin University, teaches subjects in art and architecture. Also, Kim Dae-shik, professor of electrical engineering at KAIST (Korea Advanced Institute of Science and Technology), teaches brain science, and Jeong Ha-woong, physics professor at the same school, lectures on complex networks and big data, while Jou Kyung-chul, professor of Western history at Seoul National University, teaches mod-ern world history. Seo Dong-wook, philosophy professor at Sogang University, gives lectures on Western thought, and Kim Sung-do, linguistics professor at Korea University, teaches media studies.

A select group of 30 students in their twenties meet every Wednesday evening for four hours to study and attend lectures by these prominent professors. Students must memorize the classics, such as Classic of the Way and Its Power (Dao de jing) by the ancient Chinese philosopher Laozi in Chinese and speeches by Cicero in Latin. After they complete the 10-month program in Korea, they are given the opportunity to go abroad for a month-long training program. All expenses are paid by the academy.

Professor Kim Dae-shik, who teaches brain science, introduced the students to the concepts of brain

1 Students of Asan Academy visit the Library of Congress in Washington, D.C. After completing the initial five-month humanities courses in Korea, they attend over-seas training programs for five months.

2 Ha Yeong-seop, president of the Korean Hansi School, teaches classical Chinese poems of the Tang Dynasty. The students, mostly in their fifties and sixties, listen carefully to their 89-year-old teacher.

Students are accepted based solely on their passion and creativity, regardless of academic background, nationality, gender, or religion. the competition ratio was 1:30 this year. the topic of this years application essay was Where do you see yourself and Korea in 30 years?


reading (ability to read thoughts) and brain writing (ability to input specific information in the brain). Ninety percent of our thoughts are actually based on an optical illusion result-ing from the way our brain interprets outside information, explained Kim. You could say our life is the sum of all the information the brain selects and edits. He closed the lec-ture saying, Its meaningless to just live a long life biologi-cally. Cognitive longevity is whats important. The students applauded.

Oh Jeong-taek, founder of the academy, asks the profes-sors to teach the students to become rebels. He said, Only those who can challenge the norms of our time can play a central role in the coming age. He also stressed, In 30 years, when todays youth take on important roles in our society, they wont be able to produce effective solutions to problems by adhering to our current way of thinking. Completely changing the frame of mind is what is required of future leaders, and for that a solid background in the humanities is necessary.

Students are accepted based solely on their passion and creativity, regardless of academic background, nationality, gender, or religion. The competition ratio was 1:30 this year. The topic of this years application essay was Where do you see yourself and Korea in 30 years?

understanding ancestors through classical chinese poemsThe Korean Hansi School is housed in a temporary building next to Pagoda Park (Tapgol Park) in Jongno-

gu, Seoul. Its founder and president is Ha Yeong-seop, an 89-year-old who says he has very few friends still around. He has been teaching hansi, or classical Chinese poems, for 11 years at the school, which holds classes every Tuesday.

Ha writes a poem on the board. It is Sentiments on New Years Eve on the Ba Mountain Pass by Cui Tu, a famous poet of Chinas Tang Dynasty. The poem conveys the weariness of a wayfarer who drifts from place to place. The 30 or so students reading the poem out loud with him are mostly former and current profes-sors past middle age. Kim Ju-chang, philosophy professor at Dankook University, began attending classes at this school in September this year to acquire insight into classical Chinese poetry. The student sitting in front of him is the class president, Hwang Pil-hong, also a philosophy professor at the same university, who has been attending the school for 10 years.

Ha fell in love with Chinese poems in his fifties. You need to study classical Chinese poems for at least 10 years to genuinely appreciate their true beauty, he said. Its rewarding to be able to nurture students who can continue this marvelous tradition. He went on, We need to study Chinese poems if we are to gain a better understanding of the aesthetic sentiments and tastes of our ancestors. Here you can learn what the modern-day seowon do not teach.

A number of modern-day seowon have sprung up across the country, such as Gildam Academy where people study classical texts at a book caf in Tongin-dong, Seoul, and Gamidang where people gather to read diverse classics, ranging from the Book of Changes and Records of the Grand Historian to The Annals of the Joseon Dynasty and works by Spinoza.

Just as the seowon of the Joseon period were established as an alternative to the hyanggyo, public coun-ty schools focused on preparation for the civil service examinations, young people today are turning to the modern-day seowon for the kind of learning that is largely absent from todays universities, which have devolved into prep schools for securing a respectable job. It is true that the humanities are declining in popu-larity these days, but on the other hand, for many people who are driven into cutthroat competition in this rough-and-tumble world, the humanities are where they can seek answers to the true meaning of life. This could explain the rising numbers of people who are attracted to modern-day seowon.

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The CelesTial DanCer lee Mae-bang anD his WorlD of DanCea natural-born dancer who mesmerized audiences with his inspired performances, lee mae-bang passed away at the age of 88 on august 7, 2015. he distinguished himself in Koreas traditional dance scene of the 20th century and made invaluable contributions to Korean dance and the training of younger dancers to carry on the legacy. his delicate but powerful steps and moves captivated generations, and although lee mae-bang is no longer around, his sublime artistry has left an indelible mark on the history of traditional Korean dance.

yang Jong-sung Visiting Professor, Korea National University of Artschoi Byeong-jaePhotographer

Lee Mae-bang performs the monks dance. Widely lauded as a celestial dancer, Lee took the dances handed down among the common people in Korea as part of Buddhist rituals, shaman rites, and folk plays, and developed them into an original form of performing art.


I n a 2001 review of The Grand Performance: Lee Mae-bangs Lifelong Dedication to Dance, the late playwright Cha Beom-seok wrote: Lee Mae-bang is what we call a celebrated dancer. Everyone has their own reasons for praising him, but I would say that he dances with his whole soul. His dance comes from the heart. It is not just a manifestation of his virtuosity but his heartfelt prayers. When he dances, his moves and expressions are so beautiful they are solemn, and so exquisite they are myste-rious. His untiring energy, which fills the whole stage, and the rise and fall of his moves, create ripples that transcend the world of mortals.

Starting out as a dancer at SevenLee Mae-bang was born in 1927 in Mokpo, South Jeolla Province. His family had been shamans for

generations before his father abandoned the longstanding tradition. Yet the ancestral trait was in his blood, for Lee displayed a talent for dance as a young child. At age five or six, he would don his sisters hanbok (traditional Korean clothing) and dance in front of the mirror on his mothers dressing table. At seven, he joined the local gwonbeon (training institute for professional entertainers, called gisaeng, operated by the Japanese colonial government) on the recommendation of its director Ham Guk-hyang, who lived next door. There, he learned how to dance along with young girls around the age of ten who wore their hair in a long braid. Lee also learned the monks dance (seungmu) and sword dance (geom-mu) from his grandfather Lee Dae-jo, who was well known for his singing, drumming, and dancing. While still a child, Lee traveled between his home in Mokpo and a larger institute for would-be enter-

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tainers in Gwangju to refine his skills in the monks dance and drumming.Lee spent his school years in Manchuria. During a visit to his older sister in Beijing, he was infatu-

ated by the performance of Mei Lanfang (18941961), the legendary Peking Opera actor and dancer and had the good fortune to study dance with him for a short time, during which he learned the sword dance and the lamp dance. This encounter prompted Lee to change his name from Gyu-tae to Mae-bang, the Korean pronunciation of the first and last characters from the name of the revered Chinese artist.

Lee made his debut as a dancer in 1948. At a performing arts contest in Mokpo which was initiated by the renowned pansori singer Lim Bang-ul, the artist who was scheduled to perform the monks dance did not show up. On his teachers recommendation, Lee went on stage as a substitute performer and received an enthusiastic response from the audience.

Lee held his first dance recital in Gwangju in 1953, which marked the start of his life on stage. The ensuing years saw him give countless performances both in Korea and overseas, including recitals to celebrate the 50th, 60th, and 70th anniversaries of his career. From the 1980s, he played a pivotal role in introducing traditional Korean dance around the world, performing in the United States, Europe, and other countries. He was also invited to perform at the 1998 Avignon Festival in France, and was awarded the French Order of Arts and Letters that same year.

All members of Lees family have pursued careers in traditional dance. His wife, Kim Myeong-ja (73), and his only daughter, Lee Hyeon-ju (39), are following in his footsteps as the accredited instructor and the trainee, respectively, of the monks dance and exorcism dance (salpuri), which are state-designated Important Intangible Cultural Properties. Lee taught many of todays distinguished performers of Kore-an dance, and over a thousand students are currently studying his versions of the monks dance and exorcism dance.

a life dedicated to traditional danceLee Mae-bang is widely lauded as a celestial dancer. He took the dances handed down in Korea

as part of Buddhist rituals, shaman rites, folk plays, and the repertoires of itinerant entertainers that expressed the joys and sorrows of everyday life, and developed them into a truly original form of per-forming art. The dance critic Kang I-mun (19231992) nicknamed him the national dancer, and many others in the cultural circles called him an artist sent by heaven. Lee revived the roots of Korean dance, which had been falling out of favor in modern times, and refined this tradition into a contempo-rary performing arts genre and cultural heritage.

Lee Mae-bang brought to life the artistic ideals and spirit of the Korean people incorporated in their traditional dance. Being rooted in the folk dances that had spontaneously devel-oped, Lees repertoire occupied a special place in the history of Korean dance. In recognition of his contributions to the field, Lee was designated the title holder of Important Intangi-ble Cultural Property No. 27 (Monks Dance) and No. 97 (Exor-cism Dance) in 1987 and 1990, respectively.

Topping Lee Mae-bangs dance lineage is a figure named Shin Bang-cho, who was born in 1817 to a family of shamans in Okgwa, South Jeolla Province. As an entertainer in exor-cism rites, he was famous throughout the Homan region (encompassing South and North Jeolla Provinces) for his exceptional talent in dance, song, and percussion accompani-ment, such that noted shamans in the region would vie for his presence at their rites.

Shins dance style was handed down to artists like Lee Jeong-seon. Highly talented not only in dancing but playing the drum and singing pansori as well, Lee also enjoyed great 2

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oo-bong Leemaebang Art Com

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1 Monks Chanting Dance (Boryeom Seungmu) is a group performance rooted in Buddhist rituals.

Symbolizing a merciful heart that helps others with offerings and chants or worldly goods and Bud-dhist teachings the dance features dynamic movements.

2 In the opening part of the Dance of the Confucian Scholar (Sapung Jeonggam), Lee Mae-bang mimics a scholar painting on his folding fan. It is a masculine dance expressing the heartfelt joy of a Confucian scholar who has realized the truth.


popularity. Later, his style was passed on to Lee Mae-bangs teachers, such as Park Yeong-gu, Lee Dae-jo, Lee Chang-jo, and Jin Seok-san. Park Yeong-gu was a noted drummer and performer of the monks dance who taught at the Gwangju training institute. Lee Dae-jo was Lee Mae-bangs grandfather and a master performer of the monks dance who taught at the Mokpo training institute. Lee Chang-jo, a per-former from Neungju who was famed for his skill in the sword dance, also taught at the Gwangju insti-tute, and Jin Seok-san (aka Jin So-hong) trained performers in the exorcism dance while running a res-taurant in Insa-dong, Seoul. Lee Mae-bang inherited the essence of dance from these masters, and by learning the monks dance from his grandfather he kept alive the lineage of the dance in his family for the sixth generation.

elegant restraint expressed with every Fiber of the BodyLee Mae-bangs typical repertoire included 19 dances: the Monks Dance, Exorcism Dance, Sword

Dance, Long Sword Dance (Janggeommu), Standing Dance (Ipchum), Double-headed Drum Dance (Janggochum), Dance of the Confucian Scholar (Sapung Jeonggam), Dance of the Straw-hatted Child (Choripdong), Ascension Dance (Seungcheonmu), Great Lords Play (Daegam Nori), Prayer Dance (Giwonmu), Buddhist Chanting Dance (Boryeommu), Drum Dance (Gomu), Hand Drum Dance (Sogo-chum), Song of Love (Sarangga), Way of the Flower Youth (Hwarangdo), Dance of the Prodigal Man (Hal-lyangmu), Dance of the Taoist Sage (Sinseonmu), and the Story of Chunhyang (Chunhyang-jeon).

Lee Mae-bangs monks dance was infused with a strong Buddhist flavor epitomizing the ideal of movement in stillness. With his elegant and intense movements, Lee transformed the monks dance, which had typically been performed by female dancers to entertain male customers, into a sublime art form. His monks dance was the portrayal of a human being striving to discard worldly concerns and bring the long journey of life to the transcendental realm.

In pre-modern Korea, the salpuri dance was performed to ward off evil spirits and prevent misfor-tune. But Lees version was characterized by a graceful expression of sorrow. Acclaimed as a soulful dance, it was highly restrained as Lee skillfully controlled and released tension in his movements.

The originality of Lees dance was achieved through a dexterous mixture of contrasting qualities: light and heavy, fast and slow, slack and taut, delicate and dynamic, exquisite and stately. His dance expressed sadness and happiness, regret and relief, suffering and bliss, tranquility and turmoil. Ulti-mately, he danced to convey, and overcome, all the agonies, joys, sorrows, hopes, and happiness of life. These profound sentiments were delivered in the most subtle of steps, refined gestures of the hands and arms, varied body movements, and the mystic facial expressions of someone in a trance, all of which held the audience in thrall.

Lee is known to have said many times, All my life, Ive never worried about what to wear or what to eat. Ive done nothing but dance. He would reprimand his disciples if they sought fame rather than ded-icate themselves to the basics of dance, while he would personally see to it that everyones stage cos-tume was ready for a performance. He was a teacher and artist who pursued perfection and refused to compromise his principles in any matter. In tribute to one of Lees recitals, the playwright Cha Beom-seok wrote, You may very well be one of the loneliest souls in the world, like a wanderer who has set off on a long journey well before the day breaks.

All through his life, Lee believed that a dancer should have a good heart to dance beautifully. A man who possessed a clear philosophy of dance and uncompromising spirit, Lee Mae-bang will live forever in the memories and dance movements of posterity.

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oo-bong Leemaebang Art Com

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All my life, Ive never worried about what to wear or what to eat. Ive done nothing but dance.

Lee Mae-bang brought alive the version of exorcism dance originating from the Honam region, where his hometown was located. Originally part of the traditional shamanic rites to expel misfortune, it was developed into a refined dance performance.


intervieW

two decades or so since her debut, han Kang is one of Koreas most prominent writers today with a slew of honors, such as the yi Sang literary award (2005) and the tong-ni literary award (2010). this year, her novella the vegetarian was published in english translation by portobello Books in england to high acclaim. han has also signed a contract for the publication rights of her 2014 novel here comes the Boy (human acts in the english translation) with the largest u.S. publisher, penguin-random house, through its hogarth imprint, which specializes in literature.

H a n K a n g

language giveS me a certain pain

Kang Ji-hee Literary CriticBaik da-huimPhotographer


S ince her literary debut, first with poems in 1993 and then a novel in 1994, Han Kang has written and published continuously. One literary critic called her works fingerprints of light, for they record human tragedy and pain in poetic language. She knows how to depict the face of fate, which rules an entire life, by seizing on a momentary, aesthetic impression. She is thus an impressionist who focuses on the dim light of redemption, only reachable from the abyss of despair.

impressionist who portrays Fate with Fleeting SensesKJ You studied Korean literature at Yonsei University and worked briefly at a publishing company

after graduation. Your father is the well-known novelist Han Seung-won, and you have said that the only thing plentiful in your childhood was books. Your life cannot be thought of apart from books, so it seems natural, or perhaps even inevitable, that you became a writer. Still, was there a particular moment when you decided to become a writer?

hK When I was in the ninth grade, I read the first collection of stories by the then young Lim Chul-woo. As I read his short story Sapyeong Station, I noticed with surprise that the story is driven not by a specific protagonist but

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Koreana Winter 2015 (English)