1.
Hangul
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The Korean alphabet, known as Hangul in South Korea and as Chosŏngŭl/Chosŏn Muntcha in North Korea is the alphabet that has been used to write the Korean language since the 15th century. It was created during the Joseon Dynasty in 1443 by King Sejong the Great, in South Korea, Hangul is used primarily to write the Korean language as using Hanja in typical Korean writing had fallen out of common usage during the late 1990s. In its classical and modern forms, the alphabet has 19 consonant and 21 vowel letters, however, instead of being written sequentially like the letters of the Latin alphabet, Hangul letters are grouped into blocks, such as 한 han, each of which transcribes a syllable. That is, although the syllable 한 han may look like a single character, each syllabic block consists of two to six letters, including at least one consonant and one vowel. These blocks are arranged horizontally from left to right or vertically from top to bottom. Each Korean word consists of one or more syllables, hence one or more blocks, of the 11,172 possible Hangul syllables, the most frequent 256 have a cumulative frequency of 88. 2%, with the top 512, it reaches 99. 9%. The modern name Hangul was coined by Ju Sigyeong in 1912, han meant great in archaic Korean, and geul is the native Korean word for script. Taken together, then, the meaning is great script, as the word han had also become one way of indicating Korea as a whole the name could also potentially be interpreted as Korean script. Korean 한글 is pronounced, and in English as /ˈhɑːn. ɡʊl/ or /ˈhɑːŋɡʊl/, when used as an English word, it is often rendered without the diacritics, hangul, and it is often capitalized as Hangul, as it appears in many English dictionaries. Hankul in the Yale romanization, a system recommended for technical linguistic studies, North Koreans call it Chosŏngŭl, after Chosŏn, the North Korean name for Korea. Because of objections to the names Hangeul, Chosŏngŭl, and urigeul by Koreans in China, until the early 20th century, Hangul was denigrated as vulgar by the literate elite, who preferred the traditional hanja writing system. They gave it such names as these, Achimgeul, in the original Hanja, it is rendered as 故智者不終朝而會，愚者可浹旬而學。 Gugmun Eonmun Amgeul. Am is a prefix that signifies a noun is feminine Ahaetgeul or Ahaegeul Hangul was promulgated by Sejong the Great, the Hall of Worthies, a group of scholars who worked with Sejong to develop and refine the new alphabet, is often credited for the work. The project was completed in late December 1443 or January 1444, the publication date of the Hunmin Jeong-eum, October 9, became Hangul Day in South Korea. Its North Korean equivalent, Chosongul Day, is on January 15, various speculations about the creation process were put to rest by the discovery in 1940 of the 1446 Hunmin Jeong-eum Haerye. This document explains the design of the consonant letters according to articulatory phonetics, to assuage this problem, King Sejong created the unique alphabet known as Hangul to promote literacy among the common people. However, it entered popular culture as Sejong had intended, being used especially by women, the late 16th century, however, saw a revival of Hangul, with gasa literature and later sijo flourishing. In the 17th century, Hangul novels became a major genre, by this point spelling had become quite irregular
2.
Hanja
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Hanja is the Korean name for Chinese characters. Borrowed from Chinese and incorporated into the Korean language with Korean pronunciation, hanja-mal or hanja-eo refers to words that can be written with hanja, and hanmun refers to Classical Chinese writing, although hanja is sometimes used loosely to encompass these other concepts. Because hanja never underwent major reform, they are almost entirely identical to traditional Chinese, only a small number of hanja characters are modified or unique to Korean. By contrast, many of the Chinese characters currently in use in Japan and Mainland China have been simplified, and contain fewer strokes than the corresponding hanja characters. Today, a working knowledge of Chinese characters is still important for anyone who wishes to study older texts. Learning a certain number of hanja is very helpful for understanding the etymology of Sino-Korean words, hanja are not used to write native Korean words, which are always rendered in hangul, and even words of Chinese origin—hanja-eo —are written with the hangul alphabet most of the time. A major motivation for the introduction of Chinese characters into Korea was the spread of Buddhism, the major Chinese text that introduced hanja to Koreans, however, was not a religious text but the Chinese text, Cheonjamun. One way of adapting hanja to write Korean in such systems was to represent native Korean grammatical particles, for example, Gugyeol uses the characters 爲尼 to transcribe the Korean word hăni, in modern Korean, that means does, and so. However, in Chinese, the characters are read as the expression wéi ní. This is an example of Gugyeol words where the radical is read in Korean for its meaning. Hanja was the means of writing Korean until King Sejong the Great promoted the invention of hangul in the 15th century. However, even after the invention of hangul, most Korean scholars continued to write in hanmun and it was not until the 20th century that hangul truly replaced hanja. Officially, hanja has not been used in North Korea since June 1949, additionally, many words borrowed from Chinese have been replaced in the North with native Korean words. However, there are a number of Chinese-borrowed words in widespread usage in the North. The replacement has been less total in South Korea where, although usage has declined over time, some remains in common usage in some contexts. Each hanja is composed of one of 214 radicals plus in most cases one or more additional elements, the vast majority of hanja use the additional elements to indicate the sound of the character, but a few hanja are purely pictographic, and some were formed in other ways. This dual meaning-sound reading of a character is called eumhun, the word or words used to denote the meaning are often—though hardly always—words of native Korean origin, and are sometimes archaic words no longer commonly used. South Korean primary schools abandoned the teaching of hanja in 1971 and it is taught in separate courses in South Korean high schools, separately from the normal Korean-language curriculum
3.
Baekje
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Baekje was a kingdom located in southwest Korea. It was one of the Three Kingdoms of Korea, together with Goguryeo, Baekje was founded by Onjo, the third son of Goguryeos founder Jumong and So Seo-no, at Wiryeseong. Baekje, like Goguryeo, claimed to succeed Buyeo, an established in present-day Manchuria around the time of Gojoseons fall. Baekje alternately battled and allied with Goguryeo and Silla as the three kingdoms expanded control over the peninsula and it became a significant regional sea power, with political and trade relations with China and Japan. In 660 it was defeated, by an alliance of Silla and the Chinese Tang Dynasty, Baekje was founded in 18 BC by King Onjo, who led a group of people from Goguryeo south to the Han River basin. According to the Chinese Records of the Three Kingdoms, during the Samhan period, the Samguk Sagi provides a detailed account of Baekjes founding. Jumong had left his son Yuri in Buyeo when he left that kingdom to establish the new kingdom of Goguryeo, Jumong became Divine King Dongmyeong, and had two more sons with So Seo-no, Onjo and Biryu. When Yuri later arrived in Goguryeo, Jumong promptly made him the crown prince, realizing Yuri would become the next king, So Seo-no left Goguryeo, taking her two sons Biryu and Onjo south to found their own kingdoms with their people, along with ten vassals. She is remembered as a key figure in the founding of both Goguryeo and Baekje, Onjo settled in Wiryeseong, and called his country Sipje, while Biryu settled in Michuhol, against the vassals advice. The salty water and marshes in Michuhol made settlement difficult, while the people of Wiryeseong lived prosperously, Biryu then went to his brother Onjo, asking for the throne of Sipje. When Onjo refused, Biryu declared war, but lost, in shame, Biryu committed suicide, and his people moved to Wiryeseong, where King Onjo welcomed them and renamed his country Baekje. King Onjo moved the capital from the south to the north of the Han river, King Gaeru is believed to have moved the capital north of the river to Bukhansanseong in 132, probably in present-day Goyang to the northwest of Seoul. Through the early centuries of the Common Era, sometimes called the Proto–Three Kingdoms Period, during the reign of King Goi, Baekje became a full-fledged kingdom, as it continued consolidating the Mahan confederacy. In 249, according to the ancient Japanese text Nihonshoki, Baekjes expansion reached the Gaya confederacy to its east, Baekje is first described in Chinese records as a kingdom in 345. The first diplomatic missions from Baekje reached Japan around 367, King Geunchogo expanded Baekjes territory to the north through war against Goguryeo, while annexing the remaining Mahan societies in the south. During Geunchogos reign, the territories of Baekje included most of the western Korean Peninsula, Baekje continued substantial trade with Goguryeo, and actively adopted Chinese culture and technology. Buddhism became the state religion in 384. Baekje also became a sea power and continued mutual goodwill relationships with the Japanese rulers of the Kofun period, transmitting continental cultural influences to Japan
4.
Crowns of Silla
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The crowns of Silla were made in the Korean kingdom of Silla approximately in the 5th-7th centuries of the Common Era. These crowns were excavated in Gyeongju, the capital of Silla. The Silla crowns are very fragile and weigh more than one kilogram, the Silla kings probably did not wear the golden crowns regularly. They were probably used only for formal and ceremonial occasions, the Silla crowns are some of the most spectacular treasures uncovered in the tumuli of Gyeongju, South Korea, the capital of Silla and Unified Silla. Silla tumuli, unlike their Baekje and Goguryeo counterparts were made inaccessible because the tombs did not include passageways, instead, deep pits were dug and lined with wood and this is where the treasures and coffin were placed. These burial pit were covered in dirt and sealed with clay, the heavy boulders also served to push the tombs deeper into the ground, thus making them even more inaccessible. The Silla burial mechanism made it so that grave robbers and foreign invaders could never steal their precious contents, the best of the crowns are made of pure gold and were probably reserved for kings. However, other crowns have been discovered made from gilt-bronze or gold-plated bronze, some of the finest crowns have been excavated from the 5th century Gold Crown Tomb, and the 6th century Gold Bell Tomb and Heavenly Horse Tomb. The adoption of Buddhism by the Silla kings in 528 A. D. led to the decline of the practice of burying gold artifacts in tombs. The styling of the part of the crowns suggests a Korean connection with the Scytho-Siberians. The crowns are a uniquely Korean product and show no Chinese influence, the Silla crown is also notably distinct from the crown of Baekje, the crown of Gaya, and the crown of Goguryeo kingdoms. The tree motif of the crown is believed to represent the idea of the world tree which was an important tenet of Siberian shamanism. However, some believe that the trident-like protrusions symbolize mountains or even birds, additionally, the antler-like prongs also indicate a strong connection to Korean Shamanism or the importance of the reindeer. A crown in Afghanistan bears a resemblance to the other Korean crowns which is also evidence of a Scytho-Siberian connection. Additionally, the sophisticated metalworking of the show that Silla gold smiths held an advanced knowledge of working with gold. The delicate nature of the gold crowns comes from the fact they were made from cutting thin sheet gold, the crown is impractical to wear and some believe that the crown may have been made specifically as a burial good. The use of gogok, or comma-shaped curved jewels also point to a Siberian influence, there may also be a connection with ancient Japan because the gogok were used extensively by the ruling elite of that society as well. These comma-shaped jewels of jade and glass may have symbolized the fruits, the crowns come in two major parts
5.
Korean shamanism
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Korean shamanism, also known as Muism or Sinism Singyo religion of the shin, is the ethnic religion of Korea and the Koreans. Although used synonymously, the two terms are not identical, Jung Young Lee describes Muism as a form of Sinism - the shamanic tradition within the religion, other names for the religion are Shindo, Shindoism, Gosindo, and Pungwoldo. It has approximately 5-15 million followers, in contemporary Korean language, the shaman-priest or mu is known as a mudang if female or baksu if male, although other names are used. Korean mu shaman is synonymous with Chinese wu, which defines priests both male and female. The role of the mudang is to act as intermediary between the spirits or gods, and the plain, through gut, seeking to resolve problems in the patterns of development of human life. Central to the faith is the belief in Haneullim or Hwanin, meaning source of all being, and of all gods of nature, the utmost god or the supreme mind. The mu are mythically described as descendants of the Heavenly King, son of the Holy Mother, however, other myths link the heritage of the traditional faith to Dangun, male son of the Heavenly King and initiator of the Korean nation. Korean Muism has similarities with Chinese Wuism, Japanese Shinto, Ainu religion, in some provinces of Korea the shaman is still called dangul dangul-ari. The mudang is similar to the Japanese miko and the Ryukyuan yuta, Muism has exerted an influence on some Korean new religions, such as Cheondoism and Jeung San Do. According to various studies, many Christian churches in Korea make use of practices rooted in shamanism. The Korean word mu is thought to come from the root as the Chinese wu. The Korean language and culture, however, has developed its own terminology, already in Yi dynasty records, also mudang apparently derives from Chinese, and originally meant the altar of mu and not the person itself. The Korean word Mu means Heaven of Mago land, the priest for Mu is Muin of Shaman. Man in Shaman is the meaning of the muin of Suri, mudang is used mostly for female shamans, though not exclusively. Male Korean mu are called by a variety of names, such as sana mudang in the Seoul area, or baksu mudang, baksu may come from a Korean adaptation of siberian names for male shamans, such as baksi, balsi or bahsih. The mu is known as magician, medicine man, mystic, what set him apart from other healers and priests is his ability to move at will into trance states. During a trance, the soul leaves his body and travelled to other realms. The mu provides healing on many levels, physical, psychological and spiritual, the work of the mu is based on the holistic model, which takes into consideration, not only the whole person, but the individuals interaction with his environment, both his inner and outer world
6.
Diadem
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A diadem is a type of crown, specifically an ornamental headband worn by monarchs and others as a badge of royalty. The word derives from the Greek διάδημα diádēma, band or fillet, from διαδέω diadéō, I bind round, such ribbons were also used to crown victorious athletes in important sports games in antiquity. It was later applied to a crown, generally in a circular or fillet shape. For example, the worn by Juliana was a diadem. The ancient Celts were believed to have used a thin, semioval gold plate called a mind as a diadem. Some of the earliest examples of types of crowns can be found in ancient Egypt, from the simple fabric type to the more elaborate metallic type. A diadem is also a jewelled ornament in the shape of a crown, worn by women. In some societies, it may be a wreath worn around the head, the ancient Persians wore a high and erect royal tiara encircled with a diadem. Hera, queen of the Greek gods, wore a crown called the diadem. By extension, diadem can be used generally for an emblem of power or dignity. The head regalia worn by Roman Emperors, from the time of Diocletian onwards, is described as a diadem in the original sources and it was this object that the Foederatus general Odoacer returned to Emperor Zeno after his expulsion of the usurper Romulus Augustus from Rome in 476 CE. Civic crown Tainia Fillet Tiara Diadem
7.
National Treasure (South Korea)
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A National Treasure is a tangible treasure, artifact, site, or building which is recognized by the South Korean government as having exceptional artistic, cultural and historical value to the country. Many of the treasures are popular tourist destinations such as Jongmyo royal ancestral shrine, Bulguksa, Seokguram. As of January 2017, there are 320 distinct entries on the list, the treasures are numbered according to the order in which they were designated not according to their individual value. The National Treasures are designated within the heritage preservation system of the country, the first list of Korean cultural treasures was designated by Governor-General of Korea in 1938 during the Japanese occupation with The Act of Treasures of the Joseon dynasty. In 1955, the South Korean government declared as National Treasures the items previously on the Korean Treasures Preservation Order issued during Japans occupation of Korea, the current list dates to December 20,1962, when the Cultural Protection Act was enacted by the Supreme Council for National Reconstruction. There were 116 items on the National Treasures list at that time, numerous amendments have been made to the list since that time, most recently in 2004. Living National Treasure are holders, or keepers of Intangible Cultural Property, Namdaemun, also known as Sungnyemun, Jung District, Seoul. Severely damaged in the 2008 Namdaemun fire on February 10,2008, found in Pubuchong Tomb, Pomun-dong, Gyeongju, North Gyeongsang Province. A stoneware vessel in the shape of a warrior on horseback, from the Old Silla period, seated iron vairocana Buddha statue of Borimsa temple, Jangheung County 118. Gilt-bronze pensive maitreya bodhisattva, Samsung Museum of Art, Seoul 119, standing gilt-bronze Buddha with inscription of the seventh year of Yeonga era, National Museum of Korea, Seoul 120. Bell of Yongjusa, Yongjusa temple, Hwaseong 121, hahoetal and Byeongsantal masks, Andong 122. Three storied stone pagoda of Jinjeonsa temple site, Yangyang County 123, relics found from the five storied stone pagoda in Wanggung-ri, Iksan, Jeonju National Museum, Jeonju 124. Seated marble bodhisattva statue of Hansongsa temple, National Museum of Korea, green-glazed funeral urn with stone case, National Museum of Korea, Seoul 126. Relics found inside three storied Seokgatap pagoda of Bulguksa temple, Gyeongju 127, standing gilt-bronze avalokitesvara bodhisattva statue of Samyang-dong, National Museum of Korea, Seoul 128. Standing gilt-bronze avalokitesvara bodhisattva statue, Hoam Art Museum, Yongin 129, standing gilt-bronze bodhisattva statue, Leeum Art Museum, Yongin 130. Five storied stone pagoda of Jukjang-dong, Seonsan, Gumi 131, family register of King Taejo, founder of the Joseon Kingdom, National Museum of Korea, Seoul 132. Jingbirok, the war memoirs by Yu Seongryong, Andong 133, porcelain kettle in the shape of a lotus blossom, Hoam Art Museum, Yongin 134. Gilt bodhisattva triad, Hoam Art Museum, Yongin 135, hyewon pungsokdo, thirty-leaf album of genre paintings by Sin Yunbok, Gansong Art Museum, Seoul 136
8.
Gongju National Museum
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Gongju National Museum is a national museum in Gongju, South Korea. The Gongju National Museum holds 10,000 artifacts including 19 national treasures and 3 treasures excavated in Daejeon and Chungcheongnam-do areas, list of museums in South Korea National museum 국립공주박물관
