The "Flower War" among the Aztecs refers to a way of fighting to capture as many prisoners as possible, not to kill enemies or occupy territory, but to use them as sacrifices for religious ceremonies. Sometimes the rulers of the city made their own people wage war to make sacrifices. Even after Astec occupied most of the licensed countries in Nahuatl, the Tlaxkala settlement was not occupied, but they always had to fall victim to Astec's war of flowers. Eventually, Tlaxkala becomes the first ally of Hernan Cortes to destroy Astec. For this reason, Astec fighters were trained to capture their enemies with wounds to their arms and legs rather than kill them instantly on the battlefield, and their ceremonial way of fighting against the Congestadors from Espanya across the sea was devastating. Unlike Astec warriors, who were trained to capture enemies rather than kill them, the Congestadors were trained and fought to kill as many enemies as possible rather than capture them on the battlefield. Astec's fighting style did not change easily, and at the end of the war they attempted to change their strategy, but the situation was already late. The ceremonial battle of the Flower War, with its poor weapon system, is one of the reasons why Astec rarely overpowered the Spanish army despite its enormous numerical superiority. The Astec warriors' weapons were wooden bodies and sharp-split obsidian blades with serrated rods, spears, and arrowheads fired using a spearhead. Although the blade is razor-sharp (some modern surgeons use a scalpel made of pyroxene, not metal).In the end, because it was only a piece of stone, it was broken like glass when it hit the helmet, armor, and shield of the Kongquistador made of steel. The prisoners to be sacrificed were well served and fed. There were 18 human sacrifices a year, but prisoners were not always used as offerings. Most prisoners of war were used as sacrifices for the annual Uichilopottlee festival, and the priest tore the prisoners' hearts out. The brave of the prisoners were used as a gladiatorial offering to fight a fully armed warrior, with one foot bound and a fake weapon (a feathered club instead of a black stone blade) at a festival serving Tescatlifoca. If the prisoner was alive against seven warriors, he had to fight the left-handed warrior again. And if the prisoner survives, he is released honorably. There is a legend about the valiant Tlakskalteka warrior named Tlahui Colera. He was captured, but thanks to his reputation as a warrior, he was released and given the opportunity to fight the Astecs. He was released honorably but chose to be sacrificed instead of returning to Tlaxkala. During the eight days of celebrating his honor, Tlaghui Kole killed eight warriors. He demanded that he be sacrificed and continued to fight, injuring more than 20 warriors before being defeated and sacrificed. This sacred war was founded by Emperor Tlaquel in the process of revising the Astec religion. Tlakael was the last Nauatlaka tribe to settle in the Anahuak Valley and was despised by other tribes in the early days of settlement. Astec wanted to instill a sense of purpose in the people to change this. He maintained the sacrificial rites consistently and gave honor and wealth to the warriors who captured many prisoners. To maintain this situation, continuous war was required, which had the effect of showing off Astec's military power. The new view of religion has become a means of political control. Emperor Tlacael combined the characteristics of Nowatl's god Teskatlifoka with Uichilopotli, the god of their region, to establish a new religious view away from the old Mesoamerican faith. Tlakael (1397-1487), nephew of Itzkoatl (1427-1440), brother of Montesuma I (1440-1469), was the first emperor of Mexico. Blood has a very important meaning in all Mesoamerican cultures. Blood is not only offered for human sacrifice, but also for God by wounding one's body. Tlacael established a religious view that human blood must be supplied continuously in order for the sun to win the battle against darkness and rise again every morning. Every 52 years, the world comes to an end. The Aztecs believed that human sacrifices could delay the sun's destruction. The Aztecs thought it was their duty to maintain the world in this way. For the Astec warriors, offering blood to God was a sacred duty and an important task. Flowers and feathers are the most important objects in Astec society, so 'flower' is used as a word to describe the dynamics of war. The blood flowing from the wound is described as the flower of war. The text below is part of the Astec War. Flowers of sacred wine. Flowers of fire. Only you can be our clothes. Flowers of war. Oh, my friends, noble friends. You vultures and jaguar warriors. Get dressed. God will cut up the enemies and put them in the flower bed of war. Artec shields of various patterns, quilted neck vests that Astec warriors wore in their clothing, feathered shields, and paintings depicting Astec warriors capturing gold and jade jewelry captives. Many of the Congestadors fought in these cotton vests instead of heavy, stuffy body armor. Captured by the commanders of the Astec army, the enemy soldiers wear wooden swords around their necks and are taken with the Astec army to the capital, Tenochtitlan. Jaguar and Eagle fighters are classified as special forces among the Astec forces. Jaguar warriors were the object of terror to their enemies on the battlefield. The warriors wore jaguar leather combat suits to give them a sense of fear. The name of the Jaguar was given to the fighters who captured four to five prisoners at a time in battle. Flesh prisoners were the most important medals that could be obtained in battle. In order to capture the prisoners, the soldiers used a method of neutralizing them by hitting their legs rather than killing them.
2022년 4월 5일 화요일
World War I, the invention of the tank.
The U.S. military retaliation against Saudi Arabian terrorist Osama bin Laden and the Taliban regime in Afghanistan began on October 8, 2001, after an aircraft attack on the Twin Towers and Pentagon in New York on September 11, 2001. The bombing, which began with night air strikes using state-of-the-art weapons such as stealth bombers, continued for several days, and soon the war on terrorism with ground forces composed of a small number of elite special forces was underway. The attack on Afghanistan, which consists of rugged mountainous terrain, is being conducted with intelligence satellites, and ground warfare involving M1A2 tanks, which claimed that 2,000 U.S. Army tanks destroyed 2,000 Iraqi tanks for 100 hours during the Gulf War. How was the invincible tank invented and when was it used in the war? The first time armored tanks appeared in Britain was the idea of Ernest Swinton, a war correspondent who saw young men being brutally killed by machine guns on the battlefield during World War I. His proposal was initially ignored, but the possibility was accepted by then admiral Winston Churchill and went into development. There were many problems to be solved for the invention of the armored tank. The ground between pits or pits dug to prevent enemy attacks turned into swamps in winter. Falling shells punctured the ground with large pits and barbed wire, obstacles, everywhere. Armoured tanks should be able to run easily and quickly on the ground with these unfavorable conditions, equipped with weapons that would silence German machine guns, and covered with thick iron gloves to protect the armoured tank crew. The British government has set up a committee called the Land Shipping Commission to study the problem of manufacturing war machines. The Board of Land Navigation asked Willum Foster, an agricultural technology company in Linken, for help in making the first armored tank. Prior to the war, Foster Company built tractors with trackless trackways instead of wheels, which were designed to be used on land such as fields and rice paddies where tractors were too bumpy to move. In other words, the poster company had accumulated a lot of technology and experience to make war machines that could run on rough ground in uninhabited areas. Churchill, who was interested in planning to build an armored tank, ordered the government to spend 운드를70,000 on the state coffers to conduct the necessary experiments to build the tank, and worked hard to keep it secret until it appeared on the battlefield. The first armored tank was developed, disguised as carrying water tanks when deployed to the battlefield, so that information about the latest weapon could not be leaked to German spies. From here, it is said that today's armored tanks were called 'tanks'. The first tank built in Britain, nicknamed Little Willie, weighed only 14 tons, reaching only 5 kilometers per hour on flat ground, and was insignificant enough to pass through trenches dug by the Germans. Through trial and error, the performance of these armored tanks was improved by focusing on mobility and practicality, and in 1916, the tank called Mark I was developed. Soon it was time for the soldiers to train the use of this secret war weapon. In the first few weeks, soldiers knew nothing about the tanks, but after the secret war weapon was unveiled, the training camp was escorted more severely. After three months of training on secret weapons, soldiers and tanks went to France and were deployed to the battlefield. Needless to say, the attack using tanks was a great success.
Battle of Lignitz
Marcos in the Philippines in 1986 and Suharto in Indonesia in 1998
========= Philippine dictator Marcos (ruled 65-86) ========= Maxai, a charismatic Filipino political figure who contributed greatly to Asian and international cooperation, died in the plane crash, followed by C.P. Garcia and Diosta, but political stability based on parliamentarianism began to falter after the 1960s. At the same time as the promotion of industrialization and the expansion of nationalism calling for independence against the United States, F.E. Marcos, who was elected president in 1965, attempted to diversify his foreign policy centered on Asian diplomacy. He also established diplomatic relations with communist countries and promoted economic development policies such as farmland reform, food production, industrial reorganization, and investment promotion policies. However, Marcos, who was elected president again in 1969, gradually strengthened his dictatorship, and in September 1972, he declared martial law and abolished the three-term rule, paving the way for permanent power, as well as pushing ahead with the fear of a new constitution that concentrated legislative power on the president. Under the slogan "New Society," public control and mobilization proceeded, and the military's political and economic advancement was remarkably expanded. Marcos' martial law system was used almost every year as a means of legalizing the extension of the regime by going through a formality of confidence called a referendum. After that, from 1975, the "normalization" process based on village residents' rallies (barangai) began, and in 1976, 13 local representatives from all over the country were selected to convene and revise the provisional National Assembly regulations, which had delayed the implementation of the Legislative Advisory Council. In April 1978, an election was held, and the provisional National Assembly, an agency of the National Assembly, was launched, consisting of 200 members, including public elected members, job representatives, and appointed members. Marcos established a formal parliamentary cabinet system by taking office as president and prime minister at the same time as the formation of the Provisional Council, while establishing a nepotistic dictatorship by appointing his wife Imelda as Manila's mayor and son as an aide to the president. Anti-government forces, who had been imprisoned and other suppressed by Marcos' dictatorship, staged a more violent anti-government campaign after former Senator Aquino was killed at Manila Airport in August 1983 after returning from exile in the United States. Marcos ran an early presidential election on February 7, 1986, to compete with Corason, the widow of Aquino. As a result, Marcos' election was declared by the Philippine parliament, but most of the people defined it as an unprecedented rigged election and launched a massive civil disobedience campaign. On top of that, military leaders, including Defense Minister Enlile, declared support for Corason, causing a gunfight between the two sides, and Marcos and Corason held their respective inauguration ceremonies. However, when most military units supported Corason, Marcos resigned as president and fled to the United States. President Corazon Aquino appointed S. Laurel, who took office as vice president, as prime minister and foreign minister. Former Defense Secretary Ramos won the presidential election in May 1992. Ramos legalized the illegal Communist Party, paving the way for an end to the civil war that had continued since 1969. President Ramos laid the foundation for industrialization and economic growth by promoting the Philippines 2000 policy to put the Philippines in the ranks of emerging industrial countries by 2000. Estrada, who took power in June 1998, maintains economic stability based on the principles of the development economy system, and promotes anti-Gonta faction and agricultural reform. As a result, unlike other Southeast Asian countries, the Philippines has relatively stable finance.
=================== Suharto, Indonesian dictator (ruled 66-98) =================== He was transferred from Sukarno in March 1966, served as Prime Minister, Defense Minister, Army Secretary, and Army Commander-in-Chief in July. He was elected second president in the National Council from 1967 to 1968, and re-elected in March 1973. However, in November 1979, a year and nine months after the third-term anti-government movement, anti-Chinese riots broke out across the country in April 1980, and 50 prominent retired generals and politicians issued a presidential criticism statement, but in the May 1982 general election, the presidential election was overwhelmed. In terms of diplomacy, the Suharto regime has turned 180 degrees from the Sukarno-era anti-imperialist and non-aligned lines and maintains close relations with various Western countries, including the United States, which is called a "new system." He became a five-term president in 1988 and a six-term president in 1993. In 1998, riots broke out as the economic depression of the IMF hit Indonesia, prompting Suharto to resign and temporarily succeed the vice president In 1999 under President Wahib and Mrs. Megawati's vice-presidential system, Ms. Megawati will be sworn in as president in 2001. At the same time, it was a former Portuguese colony East Timor, annexed by Indonesia, becomes independent.
Did Japan's colonial rule contribute to the modernization of Joseon? In fact, it was a disservice. Japan will be ruined by karma.
After the March 1 Independence Movement was suppressed in 1919, Japanese imperialism touted a shift from military domination to "cultural politics" in Joseon. The governor-general of the Joseon Dynasty was limited to the army and navy captains, and instead of putting the military police at the forefront, he adopted the ordinary police system. He made conciliatory gestures, such as hunger for the publication of Korean newspapers. However, since then, nothing has changed in nature, as it can be seen that no one has been appointed as governor of Joseon except for the army and navy generals. "Cultural politics" was just a blindfold to cool off the simmering heat by opening a little pot toad when Japan faced the entire national independence movement of Joseon. One of the things that made life more difficult for Koreans under "cultural politics" was none other than the Sanmi Proliferation Plan implemented since 1920. According to the announcement by the Japanese Government-General of Korea, the plan was first to solve the food problem in Japan. The term "inland" refers to the Japanese territories of Honshu, Shikoku, Kyushu, Hokkaido, Okinawa, and the Ogasara Islands, and the islands of the peninsula, which have been dominated by invasion since the 1890s. Second, it was a measure to prepare for the increase in food demand in Joseon. Third, the purpose of promoting the improvement of the Joseon farm economy and the promotion of the Joseon economy was put forward. But what was the reality? Since the founding of Joseon, rice grains have occupied the most important position among Japan's imports from Joseon. Even after the annexation of Gyeongsul in 1910, a large amount of Joseon rice was taken out to Japan. In particular, the "rice disturbance" that occurred throughout Japan in 1918 accelerated the food crisis. For political, economic, and social stability, the import of rice from the colony was a more urgent task. Meanwhile, the rapid increase in the number of farmers who lost their land and fell due to land survey projects served as the background of the March 1 Independence Movement. Securing the stability of Joseon's domination by increasing food production and "stabilizing" the lives of Joseon farmers was also one of the tasks faced by Japanese imperialists. The first plan was to increase rice production by about 9 million stone from the Joseon Peninsula for 15 years from 1920. However, this did not go as planned. In 1925, this was changed to increase the production of 8.16 million seats by investing a total of 325 million won in funds over the next 12 years. What happened to Joseon as a result? Only Japanese capitalists who received low-interest loans from Japanese postal savings or Korean taxes through the Sanmi Growth Plan and civil engineering companies that used low-wage Koreans from the Korea Land Improvement Corporation accumulated wealth. Meanwhile, Korean landlords and farmers had to pay new repair union fees. The Joseon farmers called it "suse." Moreover, the produced rice grains were clearly increased compared to the time of the Gyeongsul merger. However, the oldest amount of Joseon rice, far beyond Jeungsan Mountain, was leaked to Japan. As of 1931, rice leaked to Japan was 19 times larger than that of the time of the annexation of Gyeongsul. A huge amount of rice produced in Joseon leaked to Japan, ranging from 40% to 50% and sometimes more than 60%. In Joseon, the absolute amount that Koreans could consume decreased as rice increased. If the annual consumption of rice per Korean was 100, the year before the Sanmi Proliferation Plan began, the annual consumption of rice decreased by half to 56 in 1933. The Dong-A Ilbo, dated December 31, 1926, delivered the following in an editorial titled "Joyuabu," meaning "there is an Asa in the field." As this paper reported, there were 40 invoices in Gyeonggi Province alone. It is said that 30 of them died in the jurisdiction of Gyeongseongbu, and another died in Taepyeongtong, the center of Gyeongseong. The invoice is of course all Koreans... There is still a long way to go before winter passes this year. From now on, Sohan and Daehan will come, so more than 40 people will laugh at Joseon's cultural politics with bright lights and big streets." At that time, about 80% of Joseon's lakes and population were agricultural-related, but the collapse of farmers became more serious. In terms of the increased number of landlords, self-cultivation farmers, and self-cultivation and tenant farmers, the middle class in charge of the center of agriculture has almost decreased. Meanwhile, the number of landowners who collect only the income from tenant farming by tenant farming all the land and the number of tenant farmers who rent land without owning any land increased. The land of fallen farmers was mainly concentrated in the hands of Japanese landlords. At that time, in Joseon, it was dominant for landlords to collect tenant fees in kind from tenants. Therefore, many of the fallen farmers either lived on narrow land or were forced to abandon their hometowns and travel more to Japan and Manchuria to find jobs. In Joseon, hungry fallen farmers overflowed everywhere, so landlords were able to raise the tenant farming fees or strengthen the tenant farming conditions at will. Due to the deterioration of the tenant farming conditions, the average tenant farming period in the late 1920s reached 70% for only less than one year and 96% for less than five years. The farmers of Joseon, who were in poverty but led their own lives, fell into a much more unstable state than in the past. Kenichi Hisama, who was engaged in agricultural affairs at the Japanese Government-General of Korea, also said, "Agricultural production has increased dramatically." However, at the same time, it succeeded in increasing the number of farmers who did not own land. The increase in the number of farms that did not own land means that on the other hand, there are people who have increased their land much. The irrigation association project has created people who have lost land and, on the other hand, promoted the growth of large landowners who accumulate the land." The Sanmi Proliferation Plan only reorganized and strengthened Joseon's rural society into a distorted social structure centered on landowners. While talking about the mountain rice proliferation plan, it is inevitable to mention the trend of Koreans in Japan. Many of the fallen Koreans visited Japan after the annexation of Gyeongsul. The number of Koreans living in Japan, which was less than 800 before the Gyeongsul merger, exceeded 20,000 in 1918 when the land survey project was completed, and the number increased year by year after the Sanmi Production Plan was implemented, reaching nearly 300,000 in 1930. Osaka is still home to many Koreans in Japan. In 1930, 70,000 people, or about 23% of Koreans in Japan, lived there. The Osaka government conducted a survey of Koreans living in Osaka in 1932. When asked, "Why did you move to Japan?" 55.7 percent answered, "Because of the sluggish agriculture." 17.2% of the respondents said, "Because of the hardships of living," combined, more than 70% of Koreans came to Japan because they could not make ends meet. Intense ethnic discrimination was inflicted on Koreans in Japan. After the "rice disturbance," labor movements and social movements began to develop in Japan, and solidarity with Korean workers in Japan began to rise. However, the Japanese ruler was afraid that Japanese and Korean workers would in some way stand in solidarity with each other. He encouraged hostility between the Japanese and Koreans by instilling the idea of disdain and discrimination against the Korean people in the Japanese by appealing forging all kinds of opportunities. On September 1, 1923, the Great Kanto Earthquake occurred. Millions of people were driven to the streets by earthquakes and fires and casualties. At this time, rumors such as "The Koreans rioted" and "They tried to kill the Japanese by spraying poison into the well." It was a groundless scaremongering. Knowing that the rumor of "Korean riots" was groundless, the Japanese government did not try to calm the rumors by sending troops to strengthen their guard. Rather, the military and police arrested and killed a number of Koreans, encouraging rumors. As a result, ordinary Japanese also formed vigilante groups in various places and slaughtered Koreans indiscriminately and brutally. Although insufficient, the survey data at the time showed that 6,600 Koreans were slaughtered at the time. At that time, the total number of Koreans living in Japan was about 80,000. Among them, 12,000 to 13,000 people lived in Tokyo, where the massacre was concentrated, and about 3,000 people lived in Kanagawa. Considering this, it is possible to guess how massive and harrowing the massacre was at the time. Between 300 and 600 Chinese were also slaughtered. In addition, a total of 10 Japanese socialist activists and workers were arrested by the police and slaughtered by the army, and the anarchists Osgi Sakae and Itonoe were also killed. Not only the government, but also the relatively free media called Daisho Democratic, did not make any fundamental reflection on the incident. "If you speak like this elsewhere, you'll definitely be stopped," said Toyokichi Tabuchi, an independent member of the House of Representatives. I want you to know that Congress is the only place to appeal as a member of the House of Representatives," he said, calling on the government to take responsibility and apologize for the big events that should be grieved humanely. However, Prime Minister Yamamoto Konpei did not respond, saying, "I will answer next time." Looking back at the massacre now, many people may have questioned how such a tragedy could have occurred. However, no one can guarantee that a similar incident will not recur.
There are about 1,500 workers who entered the Kotobuki Police Station in Yokohama. These people can shoot anyone because they participated in the Vietnam War. If a leader shows up and gathers about 1,000 people, it can also cause great military action." This remark is part of a speech made at Waseda University in 1992 by Yoshihiro Mori of the Liberal Democratic Party, who took office as the Prime Minister of Japan and caused controversy such as New Nation remarks. Ishihara Shintaro, the governor of Tokyo, also caused a stir in April 2000 when he said he was a "third country" with a very discriminatory nuance at the Ground Self-Defense Force ceremony. He also openly expressed hostility toward foreigners, including Koreans in Japan, by saying, "We expect the Self-Defense Forces to be dispatched to maintain security in the event of a disaster." We should never let our guard down to this trend. However, civic groups are also forming, not being misled by malicious politicians' remarks as if Koreans in Japan would riot even now. In 1995, the Great Hanshin and Awaji Earthquakes occurred. A month later, poet Kim Si-jong, who lived in the Nagata district of Kobe City, which was hit indescribably, wrote in the February 15th issue of the Asahi Shimbun as follows. 'On the day of the shock of the great earthquake, at the same time, wild concerns flashed through my mind. This is because the very nightmare of the Great Kanto Earthquake was revived. It turned out by that day that it was a useless worry, but this, too, would not have been my own concern. "The concern was a concern," said a correspondent for the Dong-A Ilbo, a leading South Korean newspaper, at the scene of the disaster. Unexpectedly, I had the same idea. What made me feel so relieved? It's clear that it hasn't changed by sitting back. There was a secret sincerity of many people who diligently raised their awareness of human rights.' Today in Japan, it is a question of whether individuals can act with rational judgment. The cooperation between Koreans and Japanese in Japan during the Great Hanshin and Awaji Earthquake presented the model to us. Source: Korea in History by Japanese Educators, published by Hallym University's Asian Culture Research Institute; Yatsuko Nakayama, professor at Nara Prefecture, Japan
The False Construction of the Colonial Modernization Theory in the 100 Years of Mokpo Port
In the 100th year of Mokpo Port, Sinuiju of the True Yalu River, Jinnampo of the Daedong River, Incheon of the Han River, Gunsan of the Geumgang River, and Mokpo were built on the Yeongsangang River. The opening of the port was concentrated in the estuary where the river and the sea meet, which shows the intention of the maritime empires entering through the sea to extend to the colonial interior along the river, which is the lifeline.On July 4, 1897, the Joseon government notified the envoys of an edict to open two ports, Mokpo and Jinnampo, for foreign trade and to permit foreign residents on October 1 of the same year. ▲ A panoramic view of downtown Mokpo from the top of Yudalsan Mountain.Walking through Mokpo Port, you can see that the theory of colonial development was a fabrication based solely on national discrimination and exploitation. ●Inoue left Incheon on January 6, 1895 by steamer and inspected the southwest coast for about a month and a half, and suggested that Mokpo is the most reasonable area. However, regardless of Japanese external pressure, the early port opening was still limited as the Korean Empire, but it secured independence. Although the port was opened in a hurry due to Japanese pressure, it was opened independently by the edict with the aim of expanding commerce and developing the interests of the Republic. The start of Mokpo was very lively. As it was independent, the initial construction did not go as Japan wished. This is because the power of the Korean Empire is crazy. Urban construction other than Jogyeji is entirely done by Koreans. However, things change after the Russo-Japanese War. The Military Police Detention Center is established and it takes a daunting step. Finally, in 1906, Wakayama, the director of the Japanese board of directors in Mokpo, took away the authority over each country's residences. As a result, Mokpo Open Port fell into the hands of the Japanese. After the merger between Korea and Japan, the Japanese government first changed the city area to a Japanese style of 33 tablets and 51 parcels. Machi is discriminated from the name by attaching Japanese streets and Korean streets with dong. In other words, Mokpo was born with urban planning duality. Like aristocrats in Bukchon and Japanese in Namchon, Seoul, it is divided into Japanese villages (joint settlement areas of each country) and Joseon villages (formerly Mokpo-bu).In his debut work "Chuseok Eve," Park Hwa-sung, a companion artist from Mokpo, said, "My husband is always a single house, and in the center, there are thatched houses and four thatched houses, and in the northeast, there are Western houses, schools, and chapels. When I saw Yudalsan Mountain on the other side again, the house was completely slum because the hut-like hut with only a hole in the stone covered the mountain.' Professor Ko Seok-gyu (author of Mokpo History and Space Culture of Mokpo, a modern city), who noted the dual nature of Mokpo City, which was clearly divided into Japan and Korea, summarized that "colonial modern cities, including Seoul, during the Japanese occupation, have both the double nature and the oppression of colonization." ▲ Map of Mokpojin, which belonged to Muan.You can see Samhakdo Island at the bottom and Yudalsan Mountain at the top. ● The sea loses the river and the river loses the sea... In order to better understand Mokpo, it is impossible to explain except for the Yeongsangang River. Therefore, I chose a boat route from Bukgwanjeong Pavilion in Yeongsanpo to Hagueon in Mokpo. As the movement to save the Yeongsangang River was in full swing, several heads of institutions below the provincial governor boarded the boat. The ship went down the Yeongsangang River, rested for a while at Mongtanaru Ferry in Yeongam, and flowed leisurely again, and was blocked at Hagueon. At that point, Namak New Town, the former site of Jeollanam-do Provincial Government, can be seen by the river. In other words, Mokpo is a key point located on the road where the Yeongsangang River meets the sea, and the sea loses the river, and the river loses the sea, which is ruined. As the sea boats went up and down, Gwangju City, a city that directly connected to the sea, became a city of disconnection where even the river water was cut off, not to mention the sea. Earlier, in Taekji-ri, Lee Jung-hwan-do, the Yeongsangang River flows westward to Muan Mokpo...Across the river is a large plain...The wind is sunny, the land is wide, and the goods are abundant, so the southwest river and the sea are called Myeong-eup along with Gwangju because they control the interests of transportation.' Therefore, it is very wrong to regard Gwangju as only an inland city, and if the estuary explodes, it will be possible to return to a marine-linked city. ● Mokpo, where discrimination between Japanese and Korean villages is serious, has continued to develop. As a gateway to Jeollanam-do and the center of a production group, it has become an important port and a key point of commerce in Joseon.The population exceeded 60,000 in the 1930s. In Jeollanam-do, he was the first to be baptized by modern civilization and was so ahead that he was one of the top five in the country. However, the baptism was not evenly distributed, regardless of person or area. Discrimination has been seen everywhere. In particular, discrimination against Japanese and Korean villages was so serious that it was a major characteristic of Japanese colonial era Mokpo urbanization. The Japanese decorated the city to make it easier for them to live. Stations, government offices, banks, schools, markets, and other major institutions that perform modern functions were established in a close and convenient place. Water and sewage, road pavement, transportation and communication, electricity, gas, health, and hygiene were also installed mainly by the Japanese. The swing streets were organized, clean and convenient. On the other hand, the streets of Koreans were so miserable. ▲ Korean villages (left) and Japanese villages adjacent to Mokpo Port during the Japanese colonial period.At that time, discrimination against the two villages was severe. The back of Mokpo Port, a commercial city, was the place where defeated groups and bot peddlers wandered in the rural area. Young people went out on the street with fish sellers and crabbees, women with Deokjangsu and sweet potato merchants, boys with Genmai bread, Denppura, towel socks, and girls with soybean oil and vegetables. They were miserable because they were forced out of traffic control. There was a queue of suicides due to the hardships of life. The beggars also roamed about. There was a huge number of stray streets, which were full of prostitutes and sexually transmitted diseases.It was too miserable to be a 'port romance'. ●In Mokpo City, Professor Ko suggested an interesting way to distinguish Mokpo City as follows, running from the Yeongsangang River estuary, the Street Museum."If the Jeollanam-do Provincial Government site along the Yeongsangang River is 21st century-style, the Hanae city built in the 1990s on landfill in the 1980s is rationalistic. Beyond the 90s rationalism streets where new motels coexist with apartments, there is a cultural street with public facilities such as the National Maritime Museum. There is a 1970s-style street made by the World Bank (IBRD), and it is impossible to go straight anywhere by vaguely creating a T-shaped road to create a pedestrian-centered street. You can see Samhakdo over there and you can see Yudalsan Mountain. That's downtown Mokpo, where the streets of Koreans and Japanese were divided." At this point, it is the Street Museum. With the coexistence of Japanese, Korean, 70s, 80s, 90s, and 21st century styles, it has been piled up one by one to create a port city. The first Mokpo exploration site, which eloquently speaks of the past 100 years, may be the Japanese consulate used as the Mokpo Cultural Center today.Built in 1900 (the 37th year of King Gojong's reign), it was built by a Russian architect, and it remains solid even after 100 years, with a high-end marble fireplace installed. From here, you can see the area of even Japanese people, including Dongchaek, at a glance. It has established itself proudly in an authoritative position. It was used as a board office in Mokpo and a deputy office in Mokpo, and after liberation, it was used as a city hall and a municipal library. A little down from the Cultural Center, you will see the stone building of Oriental Cheoksiksa.It is said that in the 1920s, it was moved from Yeongsanpo to here after doing a lot of bad things, and it is an institution that grew up by sucking up the high blood of Namdo. The Dongchuk Mokpo branch collected the largest tenant fees in the country and was a symbol of colonial exploitation with real estate collateral loans and usages.Lee Nan-young's song "Tears of Mokpo," which was popular in the 1930s, must flow with such a sad story. It is the only one left in the country along with the Busan branch in Dongchuck as citizens are ready to revive what was owned by the Navy and on the verge of being abolished. The highlight is also Lee Hoon-dong Garden.It is said to be 1999 pyeong, but it was built by a man named Uchidani Manpae in the 1930s. After Korea's liberation from Japanese colonial rule, the Coast Guard was stationed, and it was transferred to Lee Hoon-dong (from Haenam in 1917), who established Joseon Naehwa in 1947 through the ownership of Park Ki-bae, a lawmaker. It is located at the southern foot of Yudalsan Mountain, the guardian mountain of Mokpo, and consists of an entrance garden, an affordable garden, an Imcheon garden, and a sponsorship. It is the largest garden in Namdo, and there are 113 kinds of trees, so it is a repository of warm local plants. In addition to Japanese-style stone lanterns, Japanese-style tea gardens, ponds, and stone pagodas are arranged. If you look up from the garden, you can see Nojeokbong Peak. The legendary protagonist, who defeated Admiral Yi Sun-shin without a fight by making him wear a camouflage cliff as a test for the enemy, is looking down at the Waegwan Garden. It's a very ironic part. ● As the Chungmugong camp climbed Nojeokbong Peak as the site of cotton exploitation, you can see Kohado Island in front of your nose. After the Battle of Myeongnyang, Yi Sun-sin moved his camp to Gohado Island on October 29, 1597, stockpiling military rice, and reorganizing his power, and then moving his camp to Gogeumdo Island on February 17 of the following year.In 1722, Oh Jung-ju, the controller, and Lee Bong-sang, the fifth-generation descendant of Chungmugong, built a monument to Lee Chungmugong's ancient capital in the ruins to this day. There is another monument at the dock of Kohado Island, which is the birth monument of Joseon's land.In 1899, the Japanese Consulate began to test-grow U.S. land noodles, and as they succeeded in cultivating them, land noodles spread throughout the country. During the harvest season, Mokpo Port was covered with white cotton, so it was a symbol of Namdo exploitation along with rice. It is another irony that Chungmugong's position was changed to the site of cotton exploitation as the Japanese Consulate General established a monument for the Japanese Consulate in 1936. The 100 years of Mokpo passed so sadly. Who talks about colonial modernity? Who discusses the theory of colonial accumulation and colonial development only with quantitative statistics? It is eloquent that the life of the port, which most clearly shows the human group of the colonial era, was only for the Japanese, and the fruit was irrelevant to the Korean people. Rice and cotton piled up like mountains in Mokpo Port were symbols of the exploitation of the people of Namdo. In other words, I would like to urge some domestic desk theorists to visit Mokpo Port, which is consequently consistent with the fiction of colonial modernism emphasized in Japan's textbook distortion. If you walk through Mokpo Port for an hour, you will soon feel that modern development was a fabrication based solely on national discrimination and exploitation.
Lee Tak-oh, a person from the Ming Empire
"I was a dog" It is a matter for Confucian society (1527-1602). The pen name is Tak-oh. The Ming figure. At the age of 26, he became a local poet and served as a government official for 28 years. He was "the one who misled people on the wrong road" for 22 years until he committed suicide in prison at the age of 76. One day, when he was 62 years old, he was itching his head, so it was cumbersome to scratch it, and he cut his hair when the smell of sweat and dandruff flew away. The scandal that "a former government official of the four-room museum has become a monk" is a matter of course. It was a protest and challenge to a society dominated by Confucianism. In a society that makes people choose between walking meat or hypocrites, it was "great performance" to put weight on individual freedom, rights, or happiness. His confession, "I was a dog before 50," was a poo at himself and the Confucian society. By abandoning his office at fifty-four, he released the intolerable bondage of the bureaucracy, and by pushing his head away at sixty-two, he broke up with the sectarian society. He is a heretic who has crossed Yang Myung-hak and Buddhism. He downplayed the kind of public-spirited people and insisted on being faithful to natural intelligence. He refuted the views that "women ruin the country" and "women have short insights," defended "gannung" by saying that 200% of courage and knowledge were required, criticizing fake Taoism, and criticized the bureaucratic society before and after the death of Jang Geo-jeong. A decade-long letter with Gyeongjeonghyang is the axis of controversy. They are tied up to form works such as Bunseo, Jangseo, and Seolseo. His book spreads quite widely. Considering the printing situation at the time, it is a proof of the controversy of the writing. Countless people who are hit by the stones he randomly throws put him in jail. The scandal with young bhikkhuni Mae Dam-yeon also played a part. The razor that cut his hair was a tool to cut his own throat. "It is humanity to dress and eat, and it is the reason of all things." "Children are innocent and innocent, but they lose their purity as society's knowledge and unspoken hints are injected." "There is no such thing as a born. It's the difference between being a saint and a robber and meeting an opportunity." His revolutionary perception is compared to enlightenment ideas such as Voltaire and Montesquieu. What's his temper? I shook so clean that I couldn't handle the worn broom. The clothes had no blemishes, and I often wiped my face and brushed my body. I didn't like the smell of people's noses, so I let them sit far away and kicked them out, and if I didn't think I could communicate, I stayed quiet without saying a word. In Joseon, Choi Se-jin's "Hunmongja" came out in the year he was born, and he suffered the Japanese Invasion of Korea in 1592. He met Matteo Ricci three times between 1599 and 1600, and three years later, Lee Kwang-jung and Kwon-hee of Joseon brought Matteo Ricci's "Gonyeoman National Exhibition." "A Taoist is like a dog or a pig." "Before I was 50 years old, I was only one dog." When the dog in front of him barked at his shadow, he followed him. If someone asks me why I barked, I have no choice but to shut my mouth and smile shyly like a mute...." Yi Ji (1527-1602) was one of the leading heretical thinkers of the Ming and Qing Dynasties. His pen name is Tak-oh. Lee Tak-oh freely criticized the ideological world at the time when he did not recognize other studies other than Gong Maeng's intention. "He who deceives heaven and man must weigh Taoism. This is because Taoism is good for selling the trick." There are many things that have been threatened with life thanks to the attack on Taoists that their behavior is no different from that of dogs and pigs. He, who pursued freedom of thought, argued that the heart of a young child was the true heart of man. They say that children's clear and clean minds that have not been stained with reading or knowledge should be preserved as they are, and human desires should be acknowledged without pretense. However, Lee Tak-oh himself seemed to have thought that his thoughts were an unacceptable radical argument at the time. His book was named "Bunseo," which means "a book to be burned down," or "a book to be hidden." He said, "No one recognizes me enough to give my life. I have prophesied that in the future I will vent my anger by death for those who do not recognize me." As he said, Lee Tak-oh committed suicide in prison at the age of 76 when he was impeached for being too sensitive. It was the end of a heretic who fought against the world. Lee Tak-oh, author of "Bunseo" and the largest heretic in Chinese history, is more philosophically and humanely attractive than any other Chinese philosopher who sought absolute freedom of mind in the ideological world of the late Ming Dynasty, which recognized no academic or thought except dogmatized Zhu Zi. In this book, Lee Tak-oh's thoughts and tragic life, which overthrew the knowledge of the past and revealed the hypocrisy of the intellectual, will be a scene to reflect on our fears, cowardice, and self-defense in the 21st century, when social oppression mechanisms continue to be accepted without reflection. "Before I was 50 years old, I was only one dog!" - "Bunseo" [I have learned the teachings of the saints since I was young, but I don't know what the teachings of the saints are. I respect Confucius, but I don't know where Confucius is admirable. This is just a rhythm that a dwarf follows the sound of others' good performance while watching a play among people. Before I was 50 years old, I was just one dog. When the dog in front of him barked at his shadow, he followed him. If someone asks me why I barked, I have no choice but to shut my mouth and smile shyly like a mute....] Lee Tak-oh's desperate remark, "I was a dog," is a penitentiary of a thinker and a painful reminder to scholars of this era. After the Song Dynasty, the Confucian scripture, which was fixed as Juhee's tin, was the only academic system recognized by the state. It was shocking at the time to criticize Confucius or deny the absolute truth of the scriptures. No one in the Middle Ages of the East could doubt the truth of Confucius and the Confucian scriptures themselves. No, I couldn't verbalize a meeting. Even Wang Su-in (Wang Yang-myeong), the founder of Yang Myeong-hak, did not dare to publicly correct Joo-hee's errors and built the "Juju Manmanjeong Theory" after much consideration and used it as a shield for his "Chiyangji" studies, but was criticized for providing people with pods. However, Lee Tak-oh did not criticize Confucius himself. Despite the fact that there could be free interpretation and ideas of Confucius, they rebelled against the behavior of the Taoists at the time, who made only Joo-hee's. [Adults don't blame people for having everything perfectly] So each person can become an adult. Therefore, Yangmyeong said, "Everything full of streets is a saint," and the Buddha also said, "The heart is a Buddha, and everyone is a Buddha." Since each person is an adult, there is no other way that adults can't stop showing people. If there is nothing that cannot be done by the plowing, planting rice, grilling bowls, and fishing, then shall we not take the good of the other ten million saints and wise men? How can it be said that I had to learn Confucius only to succeed in the right vein?] In the article "Praise for Harm," Lee Tak-oh fundamentally denied the divine authority granted to the Do of Gongmeng through the character of the remains, and Confucius was also an ordinary group that could be called "brother" rather than "intelligent Zen master." A Taoist wore high-heeled shoes with a wide band on his long sleeve, a hat called Samgang Osang, and a robe called humanity, and took a word or two from the old scripture, stole three or four words from Confucius's words, and boasted that he was a true disciple of Jungni. Then I met the remains. The remains are intelligent people, and they laughed at it and said, "This man doesn't know my brother yet." The man spoke with a gust of anger and a flush of red. "If heaven hadn't brought Jungni to this world, the history of all ages would have been like a long night. What kind of man do you dare to call Zhongni brother?" the remains said. "Then perhaps Bok-hee before Jung-ni was born or the saints before that would have walked on the road by lighting candles every day!"] "If heaven had not made Jung-ni born, the history of all time would have been a long night," said Joo-hee. In a word, Lee Tak-oh ridiculed the absurdity and gasiness of deifying Jungni (Confucius). Later, based on this article, Lee Tak-oh was accused of criticizing adults and belittling the law. As a person, as an ancient thinker and educator, Lee Tak-oh respected Confucius. Confucius' morality and learning certainly had something that made people happy with their hearts and truly admire. However, it is abominable to use him as a magic spell to cover the mouths of 10 million living people while supporting him as an icon of sacredness, and to use him as a step to tighten and kill the Holy Spirit of all people. As Lee Tak-oh, he could not accept this behavior even if his head was broken and bleeding. Confucius attacked by Lee Tak-oh was not Confucius during the Spring and Autumn period, but a later Confucius who "rejected the hundred families and respected only Confucian scholars." Outspoken remarks and writings that subvert the existing order have sparked numerous debates with outspoken remarks and writings. A case in point is the 10-year debate with Gyeongjeonghyang, who claimed to be the best Taoist at the time. To Gyeongjeonghyang, who rebukes Gongmeng's road, Lee Tak-oh wrote as soon as he picked up the brush without hesitation or hesitation. "People in the world talk in their sleep in broad daylight, but it is worth saying that they are always awake because only Gong is talking in broad daylight alone in their dreams." For Kyung Jung-hyang, it was really a disgrace and anger. Lee Tak-oh's outspoken attitude caused serious social repercussions and led to countless threats of life. He who loves fame in the world must weigh Taoism. This is because Taoism is good for creating fame. He who has not been appointed must be educated in Taoism. This is because Taoism is good for opening the way to appointment. He who deceives heaven and man must weigh Taoism. This is because Taoism is good to sell the trick.
To this day, the act of combining Taoism on the outside, pursuing wealth inside, and dressing up in deep and elegant clothes is no different from that of a dog pig.] Lee Tak-oh presented his ideas to the world through Bunseo, Jangseo, Seolseo, and numerous works. Lee Tak-oh knew. If these books come out, the anger that will drive you crazy doesn't just stop at the level of criticism so far. Therefore, the name of the book was named "Book to Burn" (Bunseo) and "Book to Hide" (Jangseo), but his book was not burned or could not be hidden. Chinese culture with Confucian culture as its main subject has always emphasized social order, and 'individual' was only one screw of a huge machine called society. Living within the ethical relationship of Samgang Five-sang, maintaining and protecting the rules of this relationship was the job of a person who fits the nature. However, Lee Tak-oh proudly suggested one principle. "People value what they do for themselves, and they strive for their way." This was an outrageous remark from the perspective of Chinese society at the time. If you don't go your own way, and if you do your homework, it will be the same eccentric wall, and if you don't know how to do it for yourself and work only for others, even if it's Yosun, it will be fine dust.] Lee Tak-oh's ideas were heresy, far more destructive than Buddha and Laozi, in the Confucian state of ethics and "social orientation." From the perspective of Taoists, it was obvious that if Lee Tak-oh's ideas were allowed to spread, the 2,000-year-old tradition of thought style and value standards would be broken. However, Lee Tak-oh's admonition was something that many people did not dare to say even if they wanted to say it, and encouraged those who were dissatisfied with fake righteousness and with manners that bound people, certainly instigating and bewitching many people. Thus, the impact of Lee Tak-oh on the fence of Myeonggyo and the collision between Taoists to protect the tradition of Myeonggyo became inevitable. Respect the human mind as it is, Lee Tak-oh's idea of pursuing freedom of thought is well revealed in his "concentration theory". He says that the heart of a child is the true heart of a human being, and no adult can be true if he loses it. [Childhood innocence is a true heart] If you say you shouldn't have a child's heart, it's the same as saying you shouldn't have a true. Childhood innocence is pure and true, and it is the true intention of the first determination. If you lose your innocence, you lose your true heart; if you lose your true heart, you lose your true person. If a person is not true, the original intention no longer exists at all.] Lee Tak-oh argues that the clear and clean mind of children who are not infected with reading books is the most valuable thing, and that the natural human mind, which is the Taoist, should be respected and human desire should be affirmed without pretense. Even if a child's innocence is blocked, the words do not come out from the bottom of his heart, and even if he participates in politics, there is no root in the political affairs that the person conducts, and even if he writes, the meaning is not conveyed properly.