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12 hours in Korea’s beachside city of Ulsan
Ulsan is a major city that’s much less known to tourists, but still has a lot to offer. I went on a one-day tour of Ulsan together with Korean Jream and Korean Arah. The places we showed in this video were 십리대밭교 (Simnidaebat Bridge), 태화강 국가정원 (Taehwagang River Grand Park), 울산 십리대숲 (Ulsan Taehwagang Bamboo Forest), 대왕암공원 (Daewangam Park), 현대자동차 울산공장 (Ulsan Hyundai Motors Plant), and 일산해수욕장 (Ilsan Beach).
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12 hours in Korea’s beachside city of Ulsan
Ulsan has a lot to offer for travelers. I visited there together with Korean Jream and Korean Arah and we'll show you around some of the most famous places. If you've ever been there and have any other recommendations, let me know in the comments!
The post 12 hours in Korea’s beachside city of Ulsan appeared first on Learn Korean with GO! Billy Korean.
Recruitment of Online Korean Language Program at Pusan National University
Language Education Institute at Pusan National University has launched 10 weeks online Korean Language program for those who are interested in an intensive Korean Language Program but limited time and budget.
- Course Day & Time
- May 29(Mon) 2023 ~ August 3(Thu) 2023
- Every Mon, Tue, Thu 18:30 ~ 21:15(Korean Standard Time)
- Semester/Level
- 10 weeks(90hours) per semester
- Take one lever a semester among 1~6 levels
- Course Registration
- March 6(Mon) ~ May 4(Thu) 2023
- Apply online at http://lei.pusan.ac..kr
- Inquries
- +82-051-510-1983
Colonial Korea – Bulguksa Temple
Bulguksa Temple is located at the western foot of Mt. Tohamsan (745 m) in eastern Gyeongju. Bulguksa Temple means “Buddha Kingdom Temple” in English. The name of Bulguksa Temple can have two possible meanings. The first is that traveling through the architectural landscape is like taking a journey through the spiritual realm of the Buddhas. So in a way, it’s an architectural manifestation of the celestial realm of the Buddhas on earth. And the second meaning is in reference to the Unified Silla (668-935 A.D.). More specifically, it’s a reference to the Unified Silla Kingdom building itself as a “Kingdom of Buddha.” In turn, this would help validate the Unified Silla Kingdom claim that it was a legitimate Buddhist nation.
Bulguksa Temple was first constructed in 528 A.D., which was also the first year that Buddhism was officially adopted by the Silla Kingdom (57 B.C – 935 A.D.) during the reign of King Beopheung of Silla (r. 514-540 A.D.). The temple was built to appease the wishes of King Beopheung’s mother, Queen Yeongje, and his wife, Queen Kim. Originally, the temple was named Beopryusa Temple or Hwaeom Bulguksa Temple. Later, the temple was rebuilt by King Jinheung of Silla’s mother, Queen Jiso (?-574 A.D.).
Then nearly two hundred years later, the construction of the Bulguksa Temple that we know today was started in 742 A.D. The design and financial backing of the newly built Bulguksa Temple came from Prime Minster Kim Daeseong (700-774 A.D.). However, before the temple could be completed, Kim Daeseong died in 774 A.D., and Bulguksa Temple was completed during the reign of King Hyegong of Silla (r. 765 – 780 A.D.). It was at this time that Bulguksa Temple was given its current name.
Throughout its long history, and prominent location in the former capital of Silla, Bulguksa Temple was destroyed several times; the first of which occurred in the late 13th century by the invading Mongols. During the temple’s destruction at this time, monks were also killed; however, the great temple artwork was hidden to preserve it, and the stonework also survived this sacking. Later, the temple was reconstructed and renovated several times during the Goryeo Dynasty (918-1392) and the Joseon Dynasty (1392-1910). However, Bulguksa Temple was again destroyed; this time, however, by the invading Japanese during the Imjin War (1592-1598). All of the wooden structures, including temple shrine halls and pavilions, were destroyed at Bulguksa Temple.
After the destruction of the temple in 1593, another major reconstruction and expansion took place at Bulguksa Temple in 1604. And in 1700, the original layout of the temple was completely restored. In about a 200 year period, over 40 renovations took place up until 1805 at Bulguksa Temple. It was in 1805 that the temple started to fall into disrepair and was looted by robbers.
Bulguksa Temple was then initially repaired during the early part of Japanese Colonial Rule (1910-1945) from 1918 to 1925. And it was further renovated between 1934 and 1935. Then after the Japanese Colonial Rule came to an end, an extensive restoration took place from 1963 to 1973 under President Park Chung-hee (1917-1979). In total, some 24 buildings were renovated and rebuilt. During the 1980s and 1990s, Bulguksa Temple simply acted as a major tourist attraction. However, in the year 2000, the management of Bulguksa Temple was transferred over to the Jogye-jong Order, and the temple resumed its central role in Korean Buddhism, once more.
Bulguksa Temple, along with the neighbouring Seokguram Hermitage, was declared a UNESCO World Heritage Site in 1995. Also, Bulguksa Temple is home to 7 National Treasures (the most at any Korean Buddhist temple), and an additional 6 Korean Treasures. Also, Bulguksa Temple is a Historic Site.
Colonial Era PhotographyIt should be noted that one of the reasons that the Japanese took so many pictures of Korean Buddhist temples during Japanese Colonial Rule (1910-1945) was to provide images for tourist photos and illustrations in guidebooks, postcards, and photo albums for Japanese consumption. They would then juxtapose these images of “old Korea” with “now” images of Korea. The former category identified the old Korea with old customs and traditions through grainy black-and-white photos.
These “old Korea” images were then contrasted with “new” Korea images featuring recently constructed modern colonial structures built by the Japanese. This was especially true for archaeological or temple work that contrasted the dilapidated former structures with the recently renovated or rebuilt Japanese efforts on the old Korean structures contrasting Japan’s efforts with the way that Korea had long neglected their most treasured of structures and/or sites.
This visual methodology was a tried and true method of contrasting the old (bad) with the new (good). All of this was done to show the success of Japan’s “civilizing mission” on the rest of the world and especially on the Korean Peninsula. Furthering this visual propaganda was supplemental material that explained the inseparable nature found between Koreans and the Japanese from the beginning of time.
To further reinforce this point, the archaeological “rediscovery” of Japan’s antiquity in the form of excavated sites of beautifully restored Silla temples and tombs found in Japanese photography was the most tangible evidence for the supposed common ancestry both racially and culturally. As such, the colonial travel industry played a large part in promoting this “nostalgic” image of Korea as a lost and poor country, whose shared cultural and ethnic past was being restored to prominence once more through the superior Japanese and their “enlightened” government. And Bulguksa Temple played a large part in the the propagation of this propaganda, especially since it played such a prominent role in Korean Buddhist history and culture. Here are a collection of Colonial era pictures of Bulguksa Temple through the years.
Pictures of Colonial Era Bulguksa Temple 1909 Dabo-tap Pagoda at Bulguksa Temple. (All pictures courtesy of the National Museum of Korea). The Daeung-jeon Hall. Pictures of Colonial Era Bulguksa Temple 1914 A look at the front facade of Bulguksa Temple looking eastward. And another look at the neglected Bulguksa Temple. Seokga-tap Pagoda at Bulguksa Temple. And Dabo-tap Pagoda, again. The only remaining lion from Dabo-tap Pagoda. There used to be four. The Gilt-Bronze Seated Amitabha Buddha of Bulguksa Temple. And a different angle of the Gilt-Bronze Seated Amitabha Buddha of Bulguksa Temple. The Gilt-Bronze Seated Vairocana Buddha of Bulguksa Temple. And the Gilt-Bronze Seated Vairocana Buddha of Bulguksa Temple from a different angle. And the seokjo (water basin) at Bulguksa Temple. Pictures of Colonial Era Bulguksa Temple 1915 The view of the temple grounds looking eastward. Pictures of Colonial Era Bulguksa Temple 1922 A look along the front facade of Bulguksa Temple. And the view from the west of the front facade. The Cheongungyo and Baegungyo Bridges of Bulguksa Temple. The Yeonhwagyo and Chilbogyo Bridges of Bulguksa Temple. Dabo-tap Pagoda. Pictures of Colonial Era Bulguksa Temple 1924 The front facade after repairs. The dilapidated Daeung-jeon Hall from the front. And the Daeung-jeon Hall from the back. The Geukrak-jeon Hall at Bulguksa Temple. Remnants of the Stone Elevation of Bulguksa Temple. Even more of the remnants of the Stone Elevation of Bulguksa Temple. And the temple from a distance. Pictures of Colonial Era Bulguksa Temple 1935-36 Bulguksa Temple in 1935 with Japanese dignitaries on the Cheongungyo and Baegungyo Bridges of Bulguksa Temple. The remaining lion that adorns Dabo-tap Pagoda in 1936. Pictures of Colonial Era Bulguksa Temple Specific Dates Unknown (1909-1945) Repairs on the Cheongungyo and Baegungyo Bridges of Bulguksa Temple. Completed work on the Cheongungyo and Baegungyo Bridges of Bulguksa Temple. A closer look at the Cheongungyo and Baegungyo Bridges of Bulguksa Temple after repair work was completed. Repair work on the front facade. Completed repairs. Dabo-tap Pagoda before repairs. Dabo-tap Pagoda after repairs. At a different angle after repairs. A look towards Dabo-tap Pagoda from the eastern side of the Daeung-jeon Hall. The seokdeung (stone lantern) in front of the Daeung-jeon Hall. Seokga-tap Pagoda after being repaired. A look towards Seokga-tap Pagoda from the western side of the Daeung-jeon Hall. A view from the Daeung-jeon Hall down towards the Geukrak-jeon Hall after being repaired. The Stupa of Bulguksa Temple before repairs. The capstone being placed on top of the Stupa of Bulguksa Temple. The Stupa of Bulguksa Temple after repairs were completed on it. And a budo (stupa) at Bulguksa Temple.—Dale's Korean Temple Adventures YouTube
반면에 "On the other hand" | Live Class Abridged
There are only three more live Korean classes remaining before the summer break (I always take a break during my trips to Korea). The most recent class I did was all about the grammar form 반면(에), which means "on the other hand." The full class was over an hour and a half long, but you can watch the summary here which is under 7 minutes.
The post 반면에 "On the other hand" | Live Class Abridged appeared first on Learn Korean with GO! Billy Korean.
My Book, For the Love of Time, For Sale on Amazon
My second collection of short stories, and my second book published this year, is now available for purchase on Amazon.com.
From the troubled neighborhoods of inner-city Chicago, to the great woods of northern Michigan, to the idyllic campus environs of universities in South Korea, the short story collection, For the Love of Time: Tales From Home and Abroad, transports the reader to manifold destinations around the world. In these seventeen short stories composed between 2009 and 2022, the author, Andrew Lawrence Crown, introduces us to a multifarious assortment of characters, ranging from Native American warriors and princesses, to Vietnamese exchange students seeking opportunity and adventure through work and study abroad in South Korea, to forlorn expatriate professors and would be authors harboring fantastical hopes for renown and prestige in writing and letters, to strong-willed Asian wives and lovers striving with persevering fortitude to lead their wayward husbands and suitors away from the abyss of despondent dissolution and back into the dignified fold of common decency and honor. The stories in this volume, peopled by a multinational, multiethnic, and multiracial amalgam of characters from across the globe involved in foreign affairs of a romantic rather than political nature, promise to provide those willing to devote the time to reading these tales from home and abroad, with a literary experience as poignant and enlightening as it is entertaining in its examination of the attributes of love, art, and the pursuit of literature and philosophical wisdom as a way of life.
FrontcoverTime.jpg BackCoverTime.jpg
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Screenshot_20230320_173349.jpg Screenshot_20230320_173355.jpg Screenshot_20230320_173338.jpgHow to Pronounce 의 | Korean FAQ
I explain how to pronounce 의 in several situations, including how to say it on its own, at the start of a word, in the middle or end of a word, and when it’s used as the Possessive Marker. I also show how it can be pronounced differently in dialects.
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North Korean Spy Reveals The Truth Behind Otto Warmbier’s Death | The UNCUT Interview
128,213 views Mar 27, 2023
We spoke to a Chul-eun Lee, a former high-ranking North Korean government official who defected to South Korea in 2016. If you are curious about the inner workings of the North Korean spy agency at the highest level, make sure to watch the video til the end.
Watch our first interview with Chul-eun Lee here:
• We Interviewed A ...
If you want to help him financially or show your support, feel free to reach out to Chul-eun Lee here: [email protected]
The opinions expressed in this video are those of individual interviewees alone and do not reflect the views of ASIAN BOSS.
0:00 - Intro
1:03 - People’s reactions since the first interview
4:40 - Are you still getting news from North Korea?
5:37 - How did COVID Pandemic affect North Korea?
7:56 - Are North Koreans still starving to death in 2023?
8:48 - Current situation in North Korea
9:52 - North Koreans’ access to global news
10:28 - Shift in the mindset of North Koreans
11:53 - How does North Korea punish its people?
13:17 - How Kim Jong-Un killed his uncle
14:49 - Is it possible for Kim Jong-Un to maintain his power?
16:54 - How Russia-Ukraine War affects North and South Korea
18:39 - North Korea’s technologically advanced weapons
19:43 - The Otto Warmbier case
23:46 - Torture methods in North Korea
26:46 - How did you first find out about the Otto Warmbier case?
29:11 - Otto Warmbier’s confession at the news conference
29:53 - Warmbier’s sudden death after coming back to the US
33:47 - North Korea’s Biological Weapons
36:41 - North Korea’s nuclear capabilities
38:39 - Is your life under threat?
41:40 - Personal struggles since the first interview & COVID
44:39 - What could the future of North and South Korea look like?
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How to Pronounce 의 | Korean FAQ
의 can be tricky to pronounce for beginners - not only because it's the sounds 으 and 이 combined into one, but also because it can be pronounced three different ways. 의 can be pronounced as 의, 에, and 이, depending on how it's being used and where it is in a word. In this video I break down how to pronounce 의, when to pronounce 의 each of these different ways, and some tips for remembering.
The post How to Pronounce 의 | Korean FAQ appeared first on Learn Korean with GO! Billy Korean.
Five-Story Stone Pagoda in Wanggung-ri – 익산 왕궁리 오층석탑 (Iksan, Jeollabuk-do)
The Five-Story Stone Pagoda in Wanggung-ri is located in northeastern Iksan, Jeollabuk-do in the the Archaeological Site in Wanggung-ri, which is a Historic Site. It is unknown as to when this pagoda was first built, whether it was during the Baekje Kingdom (18 B.C. – 660 A.D.), or during Unified Silla (668-935 A.D.), or during the Goryeo Dynasty (918-1392). However, what is known is that the pagoda was created in the typical Baekje Kingdom style. From 1965-66, the Five-Story Stone Pagoda in Wanggung-ri was dissembled and reassembled. Prior to this, the base of the pagoda was buried in the ground. In total, the large pagoda consists of a five-story structure with a small finial remaining atop the pagoda.
The Five-Story Stone Pagoda in Wanggung-ri is National Treasure #289. And the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri found inside the historic pagoda during its reconstruction in the 1960’s are also a National Treasure: National Treasure #123. Additionally, the site where the Five-Story Stone Pagoda in Wanggung-ri is located in the Archaeological Site in Wanggung-ri is Korean Historic Site #408.
The Five-Story Stone Pagoda in Wanggung-ri in 1910. (Picture courtesy of the National Museum of Korea). A map of the Archaeological Site in Wanggung-ri. Temple Site LayoutFrom the Archaeological Site in Wanggung-ri‘s parking lot, you’ll make your way north towards the Historic Site where the Five-Story Stone Pagoda in Wanggung-ri is located. The Historic Site, which is officially known as the Archaeological Site in Wanggung-ri, is also called the “sacred place in Wanggung-ri.” There are numerous interpretations about the site. Some scholars believe it to be the capital of the ancient Mahan Confederacy (1st century B.C. to 5th century A.D.). Others consider it to be the place where King Mu of Baekje (r. 600-641 A.D.) built a new palace and the capital. While some others think the historic site to be the capital of Later Baekje (892–936 A.D.), which was founded by Gyeon Hwon (r. 892 – 934 A.D.). And finally, some scholars believe it to be the place where Anseung (fl. 668-683 A.D.) founded the Kingdom of Bodeok.
In the historic text, the Gwanseeum eungheomgi, or “The Record of the Miraculous Responses of Avalokitesvara” in English, it states that King Mu of the Baekje (r. 600-641 A.D.) moved the capital of his kingdom to Iksan. From this, it’s been interpreted that the capital was moved to Iksan during the late Baekje Kingdom.
Several excavations have been conducted on the site by various groups and agencies. From these excavations, it’s believed that the archaeological remains date back to the late Baekje Kingdom to the late Unified Silla Dynasty. Two kilns for baking roof tiles were discovered at the site from Unified Silla. They were discovered some thirty metres east of the Five-Story Stone Pagoda in Wanggung-ri. There were also remains from a fortress, believed to be a rectangular designed fortress, built on the flat ground. These remains were discovered and excavated around the pagoda. In addition to these archaeological discoveries around the Five-Story Stone Pagoda in Wanggung-ri, the remains of a temple, and its layout, have been discovered around the pagoda, as well. In total, some 50 palace and temple building sites have been discovered at the historic site.
Having looked around the Archaeological Site in Wanggung-ri, and now standing in front of the Five-Story Stone Pagoda in Wanggung-ri, you’ll notice the beautiful five-story stone structure reaching upwards. The weight of the pagoda rests upon a stout base and a longer foundation. At each of the four corners of the foundation are installed octagonal corner stones. These are meant to serve as corner columns between the long, square stones of the foundation. This is done to imitate a wooden pagoda design. Inside the columns, they are filled with earth, in which fragments of Baekje Kingdom roof tiles were discovered. As for the five stories of the structure, each story consists of a thin, flat roof stone that’s slightly turned upwards at the corner. The marks left on each of the corners of the five stories suggest that wind chimes once hung from the pagoda. Additionally, each roof stone has a supporting stone that holds the structure aloft.
In 1965, during the reconstruction of the pagoda, the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri were discovered between the base and the first story of the pagoda’s body. It was from these relics, as well as the design of the foundation, that allowed scholars to believe that the pagoda dates back to the early Goryeo Dynasty. The pagoda is a beautiful combination of Baekje and Silla style pagodas.
As for the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri, which are National Treasure #123 and housed at the Iksan National Museum, they date back to a wide range of time spanning from the Baekje Kingdom (18 B.C. – 660 A.D.) to the Goryeo Dynasty (918-1392). More specifically, a bronze standing statue of the Buddha with a mandorla and pedestal were discovered, as well as a ceremonial hand bell. Both were found in the eastern holes of the top side of the platform. Additionally, incense was found in the northern part of the holes of the pagoda. Unfortunately, the other holes on the northern part of the pagoda with which relics could be discovered showed signs of robbery. The two holes made at the centre of the upper side of the roof stone of the first story of the pagoda’s body produced a green glass sari bottle with a lotus bud-shaped lid and a set of 19 pure gold sheets of the Diamond Sutra tied with two gold strings. These golden relics were safely secured inside a double-walled reliquary.
How To Get ThereTo get to the Five-Story Stone Pagoda in Wanggung-ri, you’ll first need to get to the Iksan Train Station. From here, you’ll be able to catch either Bus #65 or Bus #65-1. After 34 stops, or 38 minutes, you’ll need to get off at the “Wanggung-yujeok jeonsigwan – 왕궁유적 전시관” stop. From this stop, you’ll need to walk about 5 minutes, or 300 metres, to get to the site.
Overall Rating: 5.5/10The Archaeological Site in Wanggung-ri stretches almost 220,000 m2 of land in Iksan with the Five-Story Stone Pagoda in Wanggung-ri being its crown jewel. Large in size, and creative in design, the historic pagoda stands at the front of what was formerly both a palace and temple. Once you’ve explored the historic pagoda, perhaps take the time to explore the rest of the grounds with the Iksan National Museum as your final destination to enjoy the contents of the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri.
The Archaeological Site in Wanggung-ri as you first approach it. The stunning Five-Story Stone Pagoda in Wanggung-ri. A closer look from the southeast. A look around some of the Archaeological Site in Wanggung-ri. And another look around the Archaeological Site in Wanggung-ri from north of the five-story pagoda. A look up at the Five-Story Stone Pagoda in Wanggung-ri from the west. And one final look at the amazing Five-Story Stone Pagoda in Wanggung-ri. The contents of the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri included the golden reliquary and the green glass sari bottle. Both are now found at the Iksan National Museum. (Picture courtesy of the CHA). One of the 19 pure gold sheets of the Diamond Sutra found inside the five-story pagoda. (Picture courtesy of the CHA). The bronze standing statue of the Buddha that was included in the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri. (Picture courtesy of the CHA). And an up close of the bronze Buddha statue. (Picture courtesy of the CHA).—Dale's Korean Temple Adventures YouTube
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англ.правильный.jpgColonial Korea – Tongdosa Temple
Tongdosa Temple, which is located in northern Yangsan, Gyeongsangnam-do, is the largest temple in all of Korea with nineteen hermitages spread throughout its vast grounds. Tongdosa Temple means “Passing Through to Enlightenment Temple” in English. Tongdosa Temple was first founded in 646 A.D. by the famed monk Jajang-yulsa (590-658 A.D.). According to the “Tongdosa-sarigasa-sajeok-yannok,” the temple site was originally a large pond, but it was covered over by landfill so as to allow for Tongdosa Temple to be built. Also, and according to the “Tongdosa-yakji,” the name of Mt. Yeongchuksan, which is where Tongdosa Temple is located, was named after the mountain in India where the Historical Buddha (Seokgamoni-bul) gave his dharma talks. Mt. Yeongchuksan had the same rocky appearance as the original in India. So using Chinese characters (Hanja), the mountain was called Yeongchuksan.
According to the Samguk Yusa, or Memorabilia of the Three Kingdoms in English, Jajang-yulsa founded Tongdosa Temple. Jajang-yulsa traveled to Tang China (618–690, 705–907 A.D.) in 636 A.D. to study alongside ten other monks. Upon his return to the Silla Kingdom (57 B.C. – 935 A.D.), Jajang-yulsa brought with him Buddhist texts and holy relics of the Buddha that were given to him by Munsu-bosal (The Bodhisattva of Wisdom) during his travels in Tang China. Besides the Great Tripitaka (a collection of Buddhist sutras, laws, and treatises), Jajang-yulsa also returned to Silla with Seokgamoni-bul’s (The Historic Buddha’s) robe, alms bowl, a tooth, and a part of his jaw bone. Jajang-yulsa acquired all these items in Tang China in 643 A.D. After its establishment, Tongdosa Temple gradually grew in size and became the centre for Korean Buddhism under the protection of the royal family.
So much of Tongdosa Temple’s history centres on the preservation of the sari (crystallized remains) of Seokgamoni-bul (The Historical Buddha). At the time of its founding by Jajang-yulsa, Tongdosa Temple had several buildings that surrounded the centrally located Geumgang-gyedan (The Diamond Altar), which housed the sari of the Buddha. Later, and in 1085, during the reign of King Seonjong of Goryeo (r. 1083-1095), Tongdosa Temple was greatly expanded. According to the Samguk Yusa, again, Commander Kim Ri-saeng and Sirang Yuseok were commanding the troops on the east side of the Nakdong River under the orders of King Gojong of Goryeo (1213-1259) in 1235. Together, they visited Tongdosa Temple, where they lifted the stone lotus bud at the centre of the Geumgang-gyedan, where the sari of the Buddha are housed. They wanted to pay their respects to Seokgamoni-bul (The Historical Buddha) as devout Buddhists. One of the glass containers inside the stone lotus bud cracked, so Yuseok donated a crystal container he had to help store some of the sari. According to the Samguk Yusa, this was the first time that human hands touched the Buddha’s sari at Tongdosa Temple.
Several other buildings at Tongdosa Temple were built in 1340 and 1369 like the Myeongbu-jeon Hall, the Geukrak-jeon Hall, the Yaksa-jeon Hall, and the Hwaeom-jeon Hall. Then in 1377, when the Japanese trespassed on the temple grounds to steal the sari of the Buddha, Wolsong-daesa, who was the head monk at Tongdosa Temple at that time, safely hid the sari and concealed them from the Japanese. Then, in a second invasion by the Japanese in 1379, Wolsong-daesa took refuge in the capital of Gaegyeong (modern-day Kaeseong, North Korea) with the Buddha’s sari.
During the Imjin War (1592-1598), the sari at Tongdosa Temple were plundered by the Japanese army. However, Grhapati Baegok from Dongnae (in modern-day Busan), who was captured by the Japanese, recovered the sari and escaped to safety with the sari. Afterwards, the famed monk Samyeong-daesa (1544-1610) sent two sari cases to Mt. Geumgangsan (modern-day North Korea). Then, with the Imjin War at an end in 1603, the Geumgang-gyedan (Diamond Altar) was restored after being ruined, and the sari of the Buddha were enshrined, once more, at Tongdosa Temple in their original location at the temple. Ever since the early 17th century, Tongdosa Temple has undergone numerous renovations and rebuilds. In total, the Geumgang-gyedan has been repaired seven times in total including in 1379, 1603, 1652, 1705, 1743, 1823, and 1911 (during Japanese Colonial Rule).
Alongside Haeinsa Temple (The Dharma) in Hapcheon, Gyeongsangnam-do, Songgwangsa Temple (Sangha) in Suncheon, Jeollanam-do, Tongdosa Temple (Buddha) make up the Three Jewel Temples (삼보사찰, or Sambosachal in English) in Korea.
Tongdosa Temple is home to one National Treasure, the Daeung-jeon Hall, and 18 additional Korean Treasures. Of these 18 Korean Treasures, 11 can be found inside the Tongdosa Museum, while the remaining 7 can be found throughout the temple grounds. Tongdosa Temple has one of the largest collections of Korean Treasures at a single temple in Korea.
Colonial Era PhotographyIt should be noted that one of the reasons that the Japanese took so many pictures of Korean Buddhist temples during Japanese Colonial Rule (1910-1945) was to provide images for tourist photos and illustrations in guidebooks, postcards, and photo albums for Japanese consumption. They would then juxtapose these images of “old Korea” with “now” images of Korea. The former category identified the old Korea with old customs and traditions through grainy black-and-white photos.
These “old Korea” images were then contrasted with “new” Korea images featuring recently constructed modern colonial structures built by the Japanese. This was especially true for archaeological or temple work that contrasted the dilapidated former structures with the recently renovated or rebuilt Japanese efforts on the old Korean structures contrasting Japan’s efforts with the way that Korea had long neglected their most treasured of structures and/or sites.
This visual methodology was a tried and true method of contrasting the old (bad) with the new (good). All of this was done to show the success of Japan’s “civilizing mission” on the rest of the world and especially on the Korean Peninsula. Furthering this visual propaganda was supplemental material that explained the inseparable nature found between Koreans and the Japanese from the beginning of time.
To further reinforce this point, the archaeological “rediscovery” of Japan’s antiquity in the form of excavated sites of beautifully restored Silla temples and tombs found in Japanese photography was the most tangible evidence for the supposed common ancestry both racially and culturally. As such, the colonial travel industry played a large part in promoting this “nostalgic” image of Korea as a lost and poor country, whose shared cultural and ethnic past was being restored to prominence once more through the superior Japanese and their “enlightened” government. And Tongdosa Temple played a part in the propagation of this propaganda, especially since it played such a prominent role in Korean Buddhist history and culture. Here are a collection of Colonial era pictures of Tongdosa Temple through the years.
Pictures of Colonial Era Tongdosa Temple 1909 The Iljumun Gate. (All pictures courtesy of the National Museum of Korea). The Cheonwangmun Gate. The Beomjong-ru Pavilion. The Geukrak-jeon Hall. The Yeongsan-jeon Hall. The latticework and eaves of the Yeongsan-jeon Hall. The Yaksa-jeon Hall. The eaves to the Yaksa-jeon Hall. The Bulimun Gate. The eaves of the Bulimun Gate. The Gwaneum-jeon Hall. The eaves of the Gwaneum-jeon Hall. The eaves of the Daeung-jeon Hall. The latticework to the Daeung-jeon Hall. The ceiling inside the Daeung-jeon Hall. The Eungjin-jeon Hall. The eaves to the Eungjin-jeon Hall. Pictures of Colonial Era Tongdosa Temple 1915 In front of the Daeung-jeon Hall Inside the kitchen at Tongdosa Temple. Pictures of Colonial Era Tongdosa Temple 1918 The Stone Boundary Marker of Tongdosa Temple. Another angle. A shrine to the right of the Daeung-jeon Hall. The Three-Story Stone Pagoda of Tongdosa Temple. The Daeung-jeon Hall with the Geumgang-gyedan in the background. And the Geumgang-gyedan at Tongdosa Temple behind the Daeung-jeon Hall. Pictures of Colonial Era Tongdosa Temple 1927 A look down at the temple grounds. The upper courtyard with the Gwaneum-jeon Hall (foreground) and Daeung-jeon Hall (background). Pictures of Colonial Era Tongdosa Temple Specific Dates Unknown (1909-1945) The Alms Bowl Pagoda of Tongdosa Temple. The bridge out in front of the upper courtyard. Unfortunately, this specific bridge no longer exists due to a recent earthquake. The Geumgang-gyedan behind the Daeung-jeon Hall at Tongdosa Temple.Manghaesa-ji Temple Site – 망해사지 (Ulju-gun, Ulsan)
Manghaesa Temple is located in the western part of Ulsan in Ulju-gun in the southern foothills of Mt. Yeongchwisan (352.1 m). It’s believed that the original temple, Manghaesa Temple (Sea-Viewing Temple), which also now acts as a former temple site in part, was first founded some time during the reign of King Heongang of Silla (r. 875-886 A.D.). The reason for this belief is that the temple appears in the Samguk Yusa (Memorabilia of the Three Kingdoms) in Book 2: “Wonder (Unified Silla),” Chapter 49: “The Song of Cheoyong and the Sea-Viewing Temple.” Originally, it seems, the temple was called Sinbangsa Temple. Unfortunately, there is no history about the temple from the Goryeo Dynasty (918-1392). During archaeological work and reconstruction of the temple in the 1960s, and according to inscriptions found on discovered tiles, the temple was rebuilt in 1544 during the Joseon Dynasty (1392-1910). Later, the temple was destroyed during the Imjin War (1592-98) in 1592. It’s believed that the temple was later rebuilt in either the 17th or 18th century. However, and according to 19th century records, the temple had come to be abandoned some time between 1861 and 1899. It was only later, starting in 1957, that the temple started to be rebuilt, once more. It does appear as though the former temple site is some 100 metres up the mountainside. Additionally, the current Manghaesa Temple and Manghaesa-ji Temple Site belong to the Taego-jong Order.
The Manghaesa-ji Temple Site acts as both a home for a Korean Treasure and as an active temple. So technically, the Buddhist site is both a temple (Manghaesa Temple) and a temple site (Manghaesa-ji Temple Site). As for its Korean cultural property, the temple is home to the Stupa at Manghaesa Temple Site, which is Korean Treasure #173.
Temple Site MythAs for the myth that surrounds the Manghaesa-ji Temple Site, it appears in the historic Samguk Yusa (Memorabilia of the Three Kingdoms) in Book 2: “Wonder (Unified Silla),” Chapter 49: “The Song of Cheoyong and the Sea-Viewing Temple.” King Heongang of Silla (r. 875-886 A.D.) was the forty-ninth sovereign of the Silla Kingdom (57 B.C. – 935 A.D.). According to the Samguk Yusa, “During his reign houses with tiled roofs stood in rows from the capital to the four seas and not a thatched roof was to be seen. Soft music was heard on all the roadsides. Gentle sweet rain came with harmonious blessings and all the harvests were plentiful.
“One day the King went to Gaeun-po [modern Ulsan] for a picnic, and on his way back stopped to rest by the seashore. Suddenly a dense fog enveloped the land, so thick that the King could not find his way. The Royal Astrologer reported that the Master Dragon of the Eastern Sea was at play, and due respect must be paid to him in order to avoid his anger. Accordingly, the King ordered a temple to be erected nearby in honor of the dragon, and as soon as the royal edict was proclaimed the fog dissolved. Hence the King named that place on the seashore Gaeun-po [Port of Opening Clouds].
“The Dragon of the Eastern Sea was highly pleased and appeared before the King with his seven sons, praising the monarch’s august virtues, playing music and performing dances.
“One of the dragon’s sons followed the King to the capital and became his faithful servant. The King named him Cheoyong, conferred upon him the office of “Gupgan,” and gave him a lovely woman for his wife. But her beauty drew the attention of the Plague Spirit, who, taking the form of a handsome man, had secret love-meetings with her at night while Cheoyong was away. One night Cheoyong returned unexpectedly and found his wife sleeping with another man. He thereupon composed the following song:
“Under the moonlight of the Eastern Capital
I reveled late into the night.
When I came home and entered my bedroom
I saw four legs.
Two legs are mine,
To whom do the other two belong?
The person below is mine,
But whose body is raping her?
What shall I do?
“Thus he sang and danced, and then turned to leave, but the Plague Spirit rose from the bed and fell on his knees before Cheoyong, saying, ‘I admired your wife for her beautiful person and now I have despoiled her. When I perceived you were not angry with me, I was struck with wonder and admiration. Hereafter, when I see even the picture of your face, I swear I will not enter the house.’
“Believing this, all the people began hanging Cheoyong’s picture on their gates as protection against disease. [Cheoyong means “dragon’s son.” This story obviously records a folk belief].
“On returning to his palace the King had a scenic spot selected on the eastern side of Mt. Yongchusan [Holy Eagle Mountain] and there erected a temple called Manghaesa Temple [Sea-Viewing Temple] or Sinbangsa Temple [Bridal Chamber Temple] for the dragon as promised.”
Temple Site LayoutAs you first approach the main temple courtyard from the temple parking lot, you’ll pass by a biseok (stele) and budo (stupa) perched on the hillside in a clearing. To the left of this hillside memorial, and in a bend in the pathway, you’ll finally come to the main temple courtyard. Past an auxiliary building to your right, you’ll find the Daeung-jeon Hall straight ahead of you. The exterior walls are a combination of Palsang-do (The Eight Scenes from the Buddha’s Life) and three murals that capture the essence of the temple site’s myth from the Samguk Yusa (Memorabilia of the Three Kingdoms). As for the interior of the Daeung-jeon Hall, you’ll find five statues on the main altar. The central image of the set, which are all housed inside a glass enclosure, is Seokgamoni-bul (The Historical Buddha). On either side of this central image are two smaller images. One is dedicated to Bohyeon-bosal (The Bodhisattva of Power), while the other is dedicated to Munsu-bosal (The Bodhisattva of Wisdom). And the two larger book-ending images are dedicated to Gwanseeum-bosal (The Bodhisattva of Compassion) and Jijang-bosal (The Bodhisattva of the Afterlife). Rounding out the interior is an older Shinjung Taenghwa (Guardian Mural) and Jijang-bosal mural to the left. And to the right of the main altar are two rather unique images. The first is a print dedicated to Gwanseeum-bosal, while the other is an ink-print from Angkor Wat in Cambodia.
To the left of the Daeung-jeon Hall are the monks’ dorms and administrative office. And to the right of the main hall is the Samseong-gak Hall. Making your way towards the shaman shrine hall, you’ll pass under a trellis with hanging shrubbery, as well as a stone monk statue who is meditating. What’s interesting about this statue is that it’s clothed in a yellow wool shawl and hat. This is more reminiscent of Buddhist statues in Japan, but it’s not unheard of in Korea; however, it’s rare.
The exterior walls to the Samseong-gak Hall are adorned in traditional dancheong colours. There are a few beautiful floral mural accents on the ends of the beams near the eaves of the structure like peonies. Stepping inside the Samseong-gak Hall, you’ll find three shaman murals on the main altar. All three are more modern and similar in style. These three images include the central image dedicated to Chilseong (The Seven Stars), the image of Dokseong (The Lonely Saint) to the right and Sanshin (The Mountain Spirit) to the left.
To the left rear of the Samseong-gak Hall is the Jong-ru Pavilion (Bell Pavilion). Housed inside this simplistic pavilion is a smaller sized bronze bell. To the rear of both the Daeung-jeon Hall and the Jong-ru Pavilion, and up a stone pathway, are two larger sized stone statues. These two three metre tall statues are dedicated to Seokgamoni-bul and Jijang-bosal.
The final place that visitors can explore, and the only remnants of the former temple site, are situated to the rear of the temple grounds. Perched upon an elevated embankment are the Stupa at Manghaesa Temple Site, which are Korean Treasure #173. In total, there are two octagonal stupas that are the same in both overall size and style. They are positioned from east to west and to the north of the Manghaesa Temple grounds. Of the two, the eastern stupa is more heavily damaged than its counterpart to the west. However, in November, 1960, the eastern stupa was repaired and rebuilt. The base of the stupa that supports the weight of the main bodies consists of three layers of stones. The bottom layer is octagonal in shape, and it supports a stone engraved with lotus flower patterns. The middle layer, on the other hand, consists of a high octagonal stone and a three-stepped support stone. Finally, the upper layer is beautifully engraved with a double-design of a lotus flower with sixteen petals. The entire surface of the main body is carved with a window frame design, while its corners are carved with pillar patterns. And the four faces of the body are engraved with a door design. Lastly, the roof stone consists of angle rafters that are horizontal. And each end of the roof stones have holes that once held wind chimes. The finials are missing from both stupas, but some parts are preserved elsewhere. It’s believed that the Stupa at Manghaesa Temple Site dates back to Unified Silla (668-935 A.D.).
How To Get ThereFrom the Ulsan Intercity Bus Terminal, you’ll need to catch Bus #2100 to get to the Manghaesa-ji Temple Site. You’ll need to take this bus for 28 minutes, or 16 stops. You’ll need to get off at the Yeonghae-maeul bus stop. From where the bus drops you off, you’ll need to head north up the Manghae-2-gil road. Head up this road for 1.3 km, or 25 to 30 minutes, until you get to the temple and temple site.
Overall Rating: 6.5/10Manghaesa Temple is a quaint countryside temple on the outskirts of Ulsan. While the Daeung-jeon Hall is beautiful and modest, as is the Samseong-gak Hall and the two larger statues to the rear of the main hall, it’s obviously the Stupa at Manghaesa Temple Site that’s the star attraction at the temple with it’s beautiful simplicity. It’s one of just a handful of temple or temple sites with a Korean Treasure at it in Ulsan. And while a bit trickier to get to, if you’re a fan of seeing Korean Treasures, then Manghaesa Temple and the Manghaesa-ji Temple Site should be on your list of sites to see.
The Daeung-jeon Hall at Manghaesa Temple. The view along the front facade of the main hall towards the Samseong-gak Hall. The first in a series of three about the temple site myth from the Samguk Yusa. The second in the set that adorns the exterior walls of the Daeung-jeon Hall. And the third. The main altar inside the Daeung-jeon Hall. Also housed inside the Daeung-jeon Hall is this print from Angkor Wat in Cambodia. The pathway leading up to the Samseong-gak Hall. With this yellow robed stone statue of a monk along the way. A peony painting that adorns the exterior of the Samseong-gak Hall. One of the murals housed inside the Samseong-gak Hall is dedicated to Sanshin (The Mountain Spirit). The pathway leading up to the Jong-ru Pavilion. The pair of three metre tall statues to the rear of the main hall. The eastern Stupa at Manghaesa Temple Site with neighbouring stupa. And the western Stupa at Manghaesa Temple Site.Professional Development Opportunities in Educational Technology and Education (May - December 2022)
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20220212_181723.jpgNashville Hot Chicken & Soul Food | Chicken Burger Club
It's a lone Burger in this week's food video. Burger gets soulful with some Soul Food and Nashville Hot Chicken from Chicken Burger Club (치킨버거클럽) in Gwangan!
Burger crushed some serious food this time around. I ordered: the Classic Chicken Burger, Cheese Fries, and the massive Chicken Jack! I'm proud of myself for not leaving a single scrap on my plate. Maybe I should become a food fighter?
The Classic Chicken Burger was definitely my favorite. It was well-balanced with coleslaw against the spiciness of the Nashville Hot Chicken.
The cheese were okay. They were strangely sweet with carny cheese.
If you're feeling super hungry, the Chicken Jack is for you! It's two pieces of fried chicken, flapjacks, sausages, a dill pickle, and a much needed side of French grated carrot salad or slaw. It was the only thing keeping the paramedics at bay during this meal!
This is some of the best American Style Fried Chicken in Busan, so if you're craving some food for the soul, you can check the Google Maps link below:
--Chicken Burger Club (치킨버거클럽) - https://goo.gl/maps/ychn45Vmpu5k8Nxo7
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—Burger n' Kimchi are the most unlikely, wildest husband-and-wife team consisting of Burger (an American Expat living in Busan) and Kimchi (a born and bred Busanite). We absolutely love Busan, South Korea and would like to share a glimpse with you through our own unique lens.
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Koreans react to a non-native speaking fluent Korean
I hadn't visited the city of Busan in 13 years, since 2009 when I took a short trip there with my mom. And I hadn't done any exploring in Busan since 2007 when I used to live there. A LOT of things had changed, but one thing was still there as I remember it - the Jagalchi Fish Market (자갈치 시장). It's a giant outdoor fish market where you can actually buy things, talk with the workers, and even have them recommend fish to you. Workers were happily explaining what they were selling, and one even showed the fish directly to me.
I couldn't waste my opportunity of being in Busan again, so I wanted to interview the people in the market and watch how they'd react to me, a non-Korean, speaking in Korean. I was also able to talk with them about living in Busan, and how I used to live there too (not too far from there either).
The post Koreans react to a non-native speaking fluent Korean appeared first on Learn Korean with GO! Billy Korean.
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