Podcasts about Gyeongju

We follow Korea's thousand-year struggle to maintain its integrity and independence, fending off cataclysmic invasions by the Mongols, the Manchus, and the samurai of Japan, and repeatedly transforming itself -- from a confederation of Buddhist warrior-nobles, to a strictly Confucian surveillance state, to a fledgling modern industrial nation -- before finally falling to Meiji Japan. Suggested reading: Han Woo-Keun, “The History of Korea”; Michael J. Seth, “A History of Korea” & “A Brief History of Korea”; Takashi Hatada, “A History of Korea”; Ki-Baek Lee, “A New History of Korea” Image: Seokguram Grotto, outside Gyeongju, late 700s Please sign on as a patron to hear all patron-only lectures! -- www.patreon.com/c/user?u=5530632

Fluent Fiction - Korean: Blossoms and Bonds: A Day at the Gyeongju Hanbok Festival Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ko/episode/2025-03-10-22-34-01-ko Story Transcript:Ko: 경주 시내에 봄 햇살이 부드럽게 내리쬐고 있었다.En: The spring sunlight was gently streaming over the city of Gyeongju.Ko: 길가에는 벚꽃이 피어나고 시민들은 "삼진날" 축제를 준비하고 있었다.En: Cherry blossoms were blooming alongside the roads, and citizens were preparing for the samicinnal festival.Ko: 삼진날은 새 옷을 입고 봄을 맞이하는 날이었다.En: Samjinnal was a day to welcome spring by wearing new clothes.Ko: 그 날 아침, 진수는 동생 미래와 함께 한복 가게에 갔다.En: That morning, Jinsu went to a hanbok store with his younger sister Mirae.Ko: 미래는 끝없는 에너지를 가진 재미있는 소녀였다.En: Mirae was an energetic and fun-loving girl.Ko: 그녀는 새 한복을 입고 친구들에게 자랑하고 싶었다.En: She wanted to wear a new hanbok and show it off to her friends.Ko: 진수는 동생의 행복을 위해 완벽한 한복을 찾으려고 했다.En: Jinsu wanted to find the perfect hanbok to make his sister happy.Ko: 한복 가게 주인인 현우는 부드럽지만 능숙한 사업가였다.En: The store owner, Hyunwoo, was a gentle yet skilled businessman.Ko: 그는 진수와 미래를 반갑게 맞이했다.En: He greeted Jinsu and Mirae warmly.Ko: "안녕하세요! 어떤 한복을 찾으시나요?" 현우가 물었다.En: "Hello! What kind of hanbok are you looking for?" Hyunwoo asked.Ko: "미래를 위한 특별한 한복을 찾고 있어요," 진수가 말했다.En: "I'm looking for a special hanbok for Mirae," Jinsu replied.Ko: 진수는 가게 안을 둘러보았다.En: Jinsu looked around the store.Ko: 눈에 띄는 한복이 있었다.En: There was a striking hanbok.Ko: 화려한 색깔과 세련된 디자인이 돋보였다.En: Its vibrant colors and elegant design stood out.Ko: 미래는 그 한복을 보자마자 눈을 반짝였다.En: As soon as Mirae laid eyes on it, her eyes sparkled.Ko: 하지만 가격이 예상보다 비쌌다.En: However, the price was higher than expected.Ko: 진수는 잠시 고민했다. 그는 더 저렴한 한복을 살지거나 다른 가게를 찾아볼지 고민했다.En: Jinsu hesitated for a moment, considering whether to buy a cheaper hanbok or look elsewhere.Ko: 갑자기 다른 손님의 시선이 그 한복에 쏠렸다.En: Suddenly, another customer's gaze was drawn to the hanbok.Ko: 진수는 서둘러 결정을 해야 했다.En: Jinsu had to make a quick decision.Ko: 그는 미래에게 그 한복을 입어보라고 요청했다.En: He asked Mirae to try it on.Ko: 미래가 한복을 입고 나왔을 때, 현우와 가게의 다른 손님들은 그녀의 아름다움에 감탄했다.En: When Mirae came out wearing the hanbok, Hyunwoo and the other customers admired her beauty.Ko: 현우는 미소 지으며 말했다, "이 한복이 미래에게 정말 잘 어울리네요. 조금 할인해 드리겠습니다."En: Hyunwoo smiled and said, "This hanbok suits Mirae so well. I'll give you a small discount."Ko: 진수는 안도의 한숨을 쉬며 그 제안을 받아들였다.En: Jinsu accepted the offer with a sigh of relief.Ko: 미래는 형의 결정에 기뻐했다.En: Mirae was delighted with her brother's decision.Ko: 그녀는 환하게 웃으며 한복을 투로 길게 걸쳤다.En: She wore the hanbok and draped it long, beaming with joy.Ko: 축제가 정말 기대되었다.En: The festival was something she genuinely looked forward to.Ko: 그 날, 진수는 중요한 것을 배웠다. 사람들과 특별한 순간을 만드는 것은 때로는 비용보다 더 중요하다는 것을.En: On that day, Jinsu learned something important: creating special moments with people is sometimes more important than the cost.Ko: 그리고 미래는 형의 노력 덕분에 자신감을 얻었다.En: And Mirae gained confidence thanks to her brother's efforts.Ko: 모두가 그 날을 기대하며 가게를 나섰다.En: Everyone left the store looking forward to the day.Ko: 경주의 봄날, 한복을 입고 개나리를 배경으로 서 있는 그들의 모습이 아름다웠다.En: A spring day in Gyeongju, their figures standing against a backdrop of forsythias in hanbok, looked beautiful.Ko: 축제는 시작되었고, 새 옷을 입은 모두의 웃음소리가 경주에 가득했다.En: The festival began, and the laughter of everyone in their new clothes filled Gyeongju. Vocabulary Words:gently: 부드럽게streaming: 내리쬐고blooms: 피어나고energetic: 끝없는 에너지를 가진fun-loving: 재미있는skilled: 능숙한striking: 눈에 띄는vibrant: 화려한elegant: 세련된sparkled: 눈을 반짝였다hesitated: 잠시 고민했다cheaper: 더 저렴한decision: 결정admired: 감탄했다suits: 잘 어울리네요discount: 할인relief: 안도의 한숨beaming: 환하게 웃으며confidence: 자신감figures: 모습이backdrop: 배경으로forsythias: 개나리festive: 축제의gazed: 시선이 쏠렸다considering: 고민했다gentle: 부드러운greeted: 반갑게 맞이했다special: 특별한delighted: 기뻐했다anticipation: 기대되었다

Fluent Fiction - Korean: Love and Legends: A Winter's Tale of Discovery in Gyeongju Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ko/episode/2025-02-19-23-34-02-ko Story Transcript:Ko: 겨울의 고요한 아침, 경주의 고대 유적지에는 하얀 눈이 내려앉아 있었다.En: On a quiet winter morning, a blanket of white snow covered the ancient ruins of Gyeongju.Ko: 돌로 만들어진 유적들은 시간을 초월한 듯, 나무들이 앙상한 가지를 드러낸 채 서 있었다.En: The stone ruins stood timelessly as the trees revealed their bare branches.Ko: 이곳에서 준은 혼자 고즈넉이 서 있었다.En: There, Joon stood alone in solitude.Ko: 그는 자신의 뿌리를 찾고자 이곳에 온 것이다.En: He had come here to find his roots.Ko: 반면, 아름은 그곳에서 일을 하고 있었다.En: In contrast, Areum was working at that location.Ko: 그녀는 역사에 열정적이고 매일 이곳을 방문하는 사람들에게 유적지를 소개하는 투어 가이드였다.En: She was passionate about history and was a tour guide introducing visitors to the ruins every day.Ko: 하지만 그녀는 일상적인 삶에 갇힌 듯한 느낌을 벗어나길 갈망하고 있었다.En: However, she longed to escape the feeling of being trapped in her routine life.Ko: 준과 아름은 잔잔한 눈길에서 우연히 만나게 된다.En: Joon and Areum met by chance on a quiet, snowy path.Ko: "안녕하세요, 저는 준이에요. 혹시 이곳에 대해 좀 더 알 수 있을까요?" 준은 조심스럽게 물었다.En: "Hello, I'm Joon. Is it possible to learn more about this place?" Joon asked cautiously.Ko: 아름은 결심했다. "물론이죠. 저는 아름이에요. 이곳에는 오래된 전설도 있어요. 한번 들어보실래요?"En: Areum made a decision. "Of course. I'm Areum. There's an old legend here, would you like to hear it?"Ko: 그들은 함께 유적지를 돌아다니며 아름이 들려주는 이야기를 듣게 되었다.En: They walked through the ruins together, listening to the stories Areum shared.Ko: "이곳은 사랑과 운명의 전설이 있는 곳이에요. 옛사람들은 여기서 그들의 인연을 찾았다고 해요." 아름의 이야기는 단순한 정보 전달이 아니었다.En: "This place is steeped in legends of love and destiny. People in the past found their connections here," Areum's narrative went beyond simple information.Ko: 그녀의 목소리에는 감정이 깃들어 있었다.En: Her voice was filled with emotion.Ko: 준은 그 이야기에 깊이 감명받았다.En: Joon was deeply moved by the story.Ko: 그는 자신이 이곳에 왜 오게 되었는지, 이 순간 알아차릴 수 있었다.En: In that moment, he realized why he had come to this place.Ko: 준은 아름에게 말했다. "사실 저는 제 문화와 유산에 대해 잘 몰라서 여기에 왔어요. 제가 누구인가를 찾고 싶었어요."En: Joon told Areum, "Actually, I came here because I don't know much about my culture and heritage. I wanted to discover who I am."Ko: 아름은 미소를 지었다. "저도 새로운 영감을 원했어요. 당신과 함께 이곳을 돌아다니면서 많은 것을 느꼈어요. 함께 이곳을 탐험하며 새로운 의미를 찾았어요."En: Areum smiled. "I also wanted new inspiration. I felt a lot while exploring this place with you. We found new meaning together as we explored."Ko: 그 순간, 둘 사이에 특별한 연결이 생겼다.En: In that moment, a special connection formed between them.Ko: 주변의 돌 유적들은 그들의 감정을 따뜻하게 감싸주고 있었다.En: The surrounding stone ruins gently embraced their emotions.Ko: 그들은 많은 것을 나눈 후, 나란히 앉아 눈이 덮인 유적지를 바라보았다.En: After sharing much, they sat side by side looking out at the snow-covered ruins.Ko: 그곳에서, 과거와 미래가 하나가 되는 듯한 감정을 느꼈다.En: There, they felt as if the past and the future were becoming one.Ko: 시간이 흘러, 설날이 다가왔다.En: As time passed, Seollal, the Lunar New Year, approached.Ko: 준과 아름은 함께 전통 음식을 준비하고 새해의 시작을 축하했다.En: Joon and Areum prepared traditional food and celebrated the start of the new year.Ko: 그날 서로의 마음속에 따뜻한 불꽃이 피어났다.En: A warm spark ignited in their hearts that day.Ko: 준은 마침내 자신의 문화를 이해하고 사랑하게 되었고, 아름은 일상에서 벗어나 새로운 꿈을 꿀 용기를 얻었다.En: Joon finally understood and came to love his culture, while Areum found the courage to dream new dreams beyond her everyday life.Ko: 그날의 기억은 두 사람에게 소중한 추억이 되었다.En: The memories of that day became precious to both of them.Ko: 준과 아름은 서로에게서 새로운 의미와 연결을 찾았다.En: Joon and Areum discovered new meaning and connections with each other.Ko: 그들의 이야기는 경주의 겨울 유적지에서 피어난 사랑의 전설 중 하나로 남았다.En: Their story remained one of the love legends that blossomed in the winter ruins of Gyeongju.Ko: 그들의 모험은 이제 시작이었다.En: Their adventure was just beginning. Vocabulary Words:blanket: 덮개ancient: 고대의ruins: 유적지timelessly: 시간을 초월하게solitude: 고독passionate: 열정적인trapped: 갇힌cautiously: 조심스럽게steeped: 깊이 스며든legend: 전설destiny: 운명narrative: 이야기emotion: 감정heritage: 유산inspiration: 영감embraced: 감싸주다ignited: 점화하다precious: 소중한memories: 기억blossomed: 피어나다adventure: 모험quiet: 고요한bare: 앙상한routine: 일상의connections: 연결new year: 새해warm: 따뜻한spark: 불꽃dream: 꿈courage: 용기

Fluent Fiction - Korean: The Mystery of Gyeongju: A Cultural Heist Resolved Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ko/episode/2025-01-07-23-34-02-ko Story Transcript:Ko: 겨울의 찬 공기가 경주의 고대 유적지를 감싸며 점점 고요해져 가는 듯했다.En: The cold winter air seemed to wrap around the ancient ruins of Gyeongju, becoming increasingly quiet.Ko: 석빙고의 눈 덮인 지붕 위엔 하얀 이불처럼 평온한 눈이 덮여 있었다.En: On the snow-covered roof of the Seokbinggo, the snow lay peacefully like a white blanket.Ko: 이런 고요한 날, 민서와 준은 계기치 곧 다가올 설날 준비로 분주한 경주 거리를 걸어가고 있었다.En: On such a serene day, Minseo and Jun were walking through the bustling streets of Gyeongju, busy with preparations for the upcoming Lunar New Year.Ko: 민서는 경주 국립 박물관에서 중요한 유물이 사라졌다는 소식을 들었다.En: Minseo heard the news that an important artifact had disappeared from the Gyeongju National Museum.Ko: "이렇게 중요한 시기에 왜 유물이 사라졌을까?" 그녀는 걱정스럽게 말했다.En: "Why would such an important artifact disappear at a time like this?" she said worriedly.Ko: 그녀 곁에 있던 준은 의심스럽게 걸음을 멈췄다.En: Jun, who was walking beside her, stopped suspiciously.Ko: "장난일지도 몰라," 그는 무언가를 숨기듯 말했다.En: "It might be a prank," he said, as if hiding something.Ko: "설날 준비 때문에 모두 바빠. 경찰도 별로 관심 없어 할 걸."En: "Everyone's busy with New Year preparations. The police might not be too interested."Ko: 하지만 민서는 포기할 수 없었다.En: But Minseo could not give up.Ko: 유물은 단순한 물건이 아니었다. 경주의 문화와 역사가 담긴 소중한 보물이었다.En: The artifact was not just an item; it was a precious treasure containing the culture and history of Gyeongju.Ko: 민서는 준을 설득하기로 결심했다.En: Minseo decided to persuade Jun.Ko: "유물은 우리의 역사야. 설날 전까지 찾지 않으면 축제가 위험할 수도 있어."En: "The artifact is our history. If we don't find it before the Lunar New Year, the festival might be at risk."Ko: 끝내 준은 민서의 열정을 들어주기로 했다.En: In the end, Jun decided to listen to Minseo's passion.Ko: 함께 문제를 해결하기로 한 두 사람은 사라진 유물의 단서들을 찾기 시작했다.En: The two of them agreed to solve the problem together and began searching for clues about the missing artifact.Ko: 고대 유적지 하나하나를 조사하며 그들은 비밀과 전설의 길을 걸었다.En: As they investigated each ancient site, they walked paths of secrets and legends.Ko: 바람이 머리카락 사이로 스치고, 발걸음은 새겨진 역사의 숨결을 느끼며 이어졌다.En: The wind brushed through their hair, and their footsteps carried them along the breath of carved history.Ko: 마침내, 그들은 석굴암에 도착했다.En: Finally, they arrived at Seokguram.Ko: 그곳, 암자의 깊은 곳에서 그들은 한 인물을 마주쳤다.En: There, deep in the hermitage, they encountered a man.Ko: 그는 유물을 소중히 안고 있었다.En: He was holding the artifact dearly.Ko: "이것은 내 것이다," 그 사람은 낮고 긴장된 목소리로 말했다.En: "This is mine," said the man in a low, tense voice.Ko: 준은 한 걸음 더 다가가 말했다. "이 유물은 우리가 아니라, 우리의 후손들을 위한 것이다. 역사와 문화를 누가 소유할 수는 없어요."En: Jun took a step closer and said, "This artifact is not for us, but for our descendants. No one can own history and culture."Ko: 그의 말은 곳곳에 여운을 남겼다.En: His words left a lasting impression.Ko: 그 순간, 민서는 용기를 내서 앞으로 나섰고 낯선 이에게 말했다. "유물을 돌려주는 것이 당신의 마음에 평화를 줄 겁니다."En: In that moment, Minseo gathered courage, stepped forward, and said to the stranger, "Returning the artifact will give you peace of mind."Ko: 그 사람은 잠시 머뭇거렸지만 결국에는 유물을 넘겨주었고,En: The man hesitated for a moment, but eventually handed over the artifact,Ko: 민서와 준은 다시 박물관으로 돌아왔다.En: and Minseo and Jun returned to the museum.Ko: 두 사람이 오랜만에 마주한 경주의 거리에는 이미 설날의 활기가 퍼지고 있었다.En: The streets of Gyeongju were already bustling with the excitement of the Lunar New Year.Ko: 그들이 박물관에서 유물을 다시 전시한 날, 경주는 설날을 맞이할 준비가 되었다.En: On the day they re-exhibited the artifact at the museum, Gyeongju was ready to welcome the Lunar New Year.Ko: 민서는 자신의 능력을 확신하게 되었고,En: Minseo became confident in her abilities,Ko: 준은 다른 사람의 관점을 존중하는 법을 배웠다.En: and Jun learned the importance of respecting other people's perspectives.Ko: 그들의 결심과 협력이 없었다면, 축제는 우울한 기억으로 남았을 것이다.En: Without their determination and cooperation, the festival might have been remembered as a somber memory.Ko: 경주의 설날은 더욱 빛났다, 유물과 함께.En: Gyeongju's Lunar New Year shone even brighter, along with the artifact.Ko: 마침내 모든 것이 제자리에 돌아왔다.En: Finally, everything returned to its place.Ko: 사람들은 따뜻한 집으로 돌아오고,En: People went back to their warm homes,Ko: 하얀 눈은 마치 경주의 오래된 이야기를 보호하듯 시간을 감싸고 있었다.En: and the white snow enveloped the passage of time as if protecting Gyeongju's old stories. Vocabulary Words:artifact: 유물ancient: 고대ruins: 유적지hermitage: 암자prank: 장난descendants: 후손들perspectives: 관점somber: 우울한serene: 고요한suspiciously: 의심스럽게bustling: 분주한investigated: 조사했다persuade: 설득하다gathered: 모았다precious: 소중한exhibited: 전시했다cooperation: 협력confidence: 확신determination: 결심enveloped: 감쌌다hesitated: 머뭇거렸다tense: 긴장된passion: 열정treasure: 보물disappeared: 사라졌다stranger: 낯선 이legacy: 유산path: 길courage: 용기carved: 새겨진

¿Corea es cómo lo pintan?¿Le gustó al PDnim? ¿Cómo terminamos?En este episodio tenemos puro chismecito de viaje y conclusiones de la vida, pues al fin después de 4 años de “Entre Chingus” nos fuimos de viaje a Corea, nos llevamos al PDnim y ¡ya regresamos! por lo que hoy te contamos más de lo que vivimos, que no nos gustó y cómo finalizamos el año.Acompáñanos al cierre de esta aventura del 2024 y de Entre Chingus. Cuéntanos todas tus dudas y platicanos que más quieres saber sobre viajar a Corea.¡Feliz fin de año chingu! ¡Gracias por ser parte de nuestro 2024!-Síguenos en nuestras redes sociales.Instagram: https://www.instagram.com/entrechingusTwitter: https://twitter.com/entre_chingusTiktok: https://www.tiktok.com/@entrechingus

Fluent Fiction - Korean: Lost Artifact and a Snowy Quest: Mystery in Gyeongju Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ko/episode/2024-12-06-23-34-02-ko Story Transcript:Ko: 눈 오는 겨울날, 경주의 역사 깊은 지역에서 특별한 일이 일어났습니다.En: On a snowy winter day in the historic area of Gyeongju, something special happened.Ko: 지호는 그곳의 박물관에서 열심히 인턴 생활을 하고 있습니다.En: Jiho was diligently working as an intern at the local museum.Ko: 그는 역사를 사랑하며, 이 박물관에서 일하는 것을 큰 자랑으로 여깁니다.En: He loved history and took great pride in working at this museum.Ko: 친구 민서는 언제나 새로운 이야기거리를 찾는 저널리스트입니다.En: His friend Minseo is always looking for new stories as a journalist.Ko: 그녀는 지호에게 늘 도움을 주고 싶어합니다.En: She always wants to help Jiho.Ko: 박물관에는 오래된 유물이 있었는데, 어느 날 그것이 사라졌습니다.En: The museum had an ancient artifact, which disappeared one day.Ko: 이 유물은 박물관의 중요한 전시품 중 하나였습니다.En: This artifact was one of the museum's important exhibits.Ko: 유물이 사라지자 박물관장은 전시를 닫을까 생각했습니다.En: When it went missing, the museum director considered closing the exhibition.Ko: 하지만 그렇게 되면 지호의 인턴십도 끝나버릴 상황이었습니다.En: But if that happened, Jiho's internship would also come to an end.Ko: 지호는 고민에 빠졌습니다.En: Jiho was deeply troubled.Ko: 어떻게든 유물을 찾아서 다시 갖다 놓아야 했습니다.En: He had to find the artifact and return it somehow.Ko: 그래서 민서에게 도움을 요청했습니다.En: So he asked Minseo for help.Ko: 강한 눈보라가 다가오고 있었지만, 두 사람은 신속하게 결심했습니다.En: Despite an approaching fierce blizzard, the two quickly made a decision.Ko: 그들은 근처의 오래된 무덤을 탐험하기로 했습니다.En: They decided to explore a nearby ancient tomb.Ko: 민서의 미디어 연결망을 활용하면 단서를 찾을 수 있을지도 모릅니다.En: By using Minseo's media connections, they might be able to find a clue.Ko: 그들은 무덤의 깊숙한 곳을 조사했습니다.En: They investigated deep within the tomb.Ko: 날씨는 점점 더 추워지고 있었고, 눈은 끝없이 내렸습니다.En: The weather was getting colder and the snow continued to fall endlessly.Ko: 하지만 둘은 포기하지 않았습니다.En: But the two did not give up.Ko: 그때, 민서가 뭔가를 발견했습니다.En: Then, Minseo discovered something.Ko: 무덤 벽에 숨겨진 작은 입구였습니다.En: It was a small hidden entrance in the tomb wall.Ko: 둘은 입구를 통해 조심스럽게 들어갔습니다.En: Carefully, they entered through the entrance.Ko: 그 안에는 놀라운 장면이 펼쳐졌습니다.En: Inside, an astonishing scene unfolded.Ko: 다양한 유물들이 가득했습니다.En: It was filled with various artifacts.Ko: 그리고 가장 중요한 것은 잃어버린 유물도 바로 그곳에 있었던 것입니다.En: Most importantly, the missing artifact was right there.Ko: 지호와 민서는 유물을 회수했습니다. 그리고 당국에 신속하게 알렸습니다.En: Jiho and Minseo retrieved the artifact and quickly informed the authorities.Ko: 박물관은 닫히지 않았고, 중요한 유물들도 제자리를 찾았습니다.En: The museum was not closed, and the important artifacts were returned to their rightful place.Ko: 지호는 박물관장의 신뢰를 얻게 되었고, 좋은 추천서를 받았습니다.En: Jiho gained the trust of the museum director and received a good letter of recommendation.Ko: 그는 팀워크의 중요성을 깨달았고, 자신의 능력에 대한 자신감을 가졌습니다.En: He realized the importance of teamwork and gained confidence in his abilities.Ko: 민서는 더욱 깊이 있는 조사를 통해 역사가 얼마나 흥미롭고 중요한지를 새롭게 느꼈습니다.En: Minseo, through deeper investigation, newly discovered how fascinating and important history is.Ko: 눈이 그친 후, 경주의 겨울은 여전히 아름다웠습니다.En: After the snow stopped, winter in Gyeongju was still beautiful.Ko: 눈 덮인 길과 고요한 사찰은 여전히 시간을 초월한 매력을 뽐냈습니다.En: The snow-covered paths and serene temples continued to exude a timeless charm.Ko: 지호와 민서는 그들만의 작은 승리를 함께 기뻐하며, 다음의 모험을 꿈꾸고 있었습니다.En: Jiho and Minseo celebrated their small victory together, dreaming of their next adventure. Vocabulary Words:diligently: 열심히artifact: 유물exhibit: 전시품internship: 인턴십troubled: 고민에 빠졌다blizzard: 눈보라tomb: 무덤connections: 연결망investigated: 조사했습니다astonishing: 놀라운scene: 장면unfolded: 펼쳐졌습니다retrieved: 회수했습니다authorities: 당국trust: 신뢰recommendation: 추천서teamwork: 팀워크abilities: 능력deeper: 더욱 깊이 있는discovered: 발견했습니다fascinating: 흥미로운serene: 고요한exude: 뽐냈습니다victory: 승리adventure: 모험historic: 역사 깊은pride: 큰 자랑으로journalist: 저널리스트endlessly: 끝없이inform: 알렸습니다

Fluent Fiction - Korean: Unveiling Ancestral Secrets in the Snowy Relics of Gyeongju Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ko/episode/2024-12-04-08-38-20-ko Story Transcript:Ko: 경주, 겨울날, 눈이 소복이 쌓인 고대의 유적지.En: Gyeongju, a winter day, an ancient site covered with snow.Ko: 이곳은 그웬토트에 싸인 듯 보였다.En: It appeared as if wrapped in mystery.Ko: 민지는 두꺼운 털 외투를 꽁꽁 입고 있었다.En: Minji was bundled up tightly in a thick fur coat.Ko: 그녀는 긴 여정 끝에 한국으로 돌아왔다.En: After a long journey, she had returned to Korea.Ko: 유학 생활도 좋았지만, 그녀의 마음 한구석엔 언제나 문득밀려오는 그리움이 있었다.En: Though she enjoyed her study abroad experience, there was always a sudden rush of longing tucked away in a corner of her heart.Ko: 그녀의 할머니가 늘 들려주던 옛날 이야기들, 조상의 이야기들, 그 이야기를 들으면 민지의 마음은 항상 따뜻해졌다.En: Her grandmother's old stories, the tales of their ancestors, always warmed Minji's heart when she heard them.Ko: 크리스마스 이브 날, 민지는 혼자 이곳 경주를 찾았다.En: On Christmas Eve, Minji visited Gyeongju alone.Ko: 가족의 역사에 대한 더 많은 것을 알고 싶었다.En: She wanted to learn more about her family's history.Ko: 하지만 가족들은 이런 이야기를 꺼려했다.En: However, her family was reluctant to discuss such things.Ko: "과거는 그냥 과거일 뿐이다," 그들은 말했다.En: "The past is just the past," they would say.Ko: 민지는 할머니의 이야기가 계속 머릿속에 맴돌았다.En: The stories her grandmother told continued to linger in Minji's mind.Ko: 그녀의 할머니가 하신 말씀, 산속 유적지에는 조상의 비밀이 숨겨져 있다고 하셨다.En: Her grandmother often mentioned that the secrets of their ancestors were hidden in the mountain relics.Ko: 경주의 유적지는 조용했다.En: The ancient site in Gyeongju was quiet.Ko: 민지는 고즈넉한 유적지 속을 천천히 걸었다.En: Minji walked slowly through the serene relics.Ko: 매서운 겨울 바람이 얼굴을 때렸지만, 그녀의 마음은 차분했다.En: The biting winter wind hit her face, but her mind was at peace.Ko: 오래된 돌 조각과 신비로운 문양이 그녀를 맞이했다.En: Old stone carvings and mysterious patterns greeted her.Ko: 차가운 눈밭 속을 걷다가, 그녀는 문득 발걸음을 멈췄다.En: As she walked through the cold, snowy field, she suddenly stopped.Ko: 낯익은 문양이 새겨진 도자기 조각.En: A pottery fragment engraved with a familiar pattern caught her eye.Ko: 할머니가 이야기해주시던 손재주가 뛰어난 선조가 남긴 작품 같았다.En: It seemed to be the work of an ancestor, a skilled artisan, as her grandmother had described.Ko: 그 순간, 그녀의 머릿속에 할머니의 따스한 목소리가 되살아났다.En: At that moment, her grandmother's warm voice echoed in her mind.Ko: "우리의 선조는 이곳에서 많은 것을 남겼단다.En: "Our ancestors left many things here."Ko: " 민지는 과거의 그림을 머리속에 그렸다.En: Minji painted a picture of the past in her mind.Ko: 할머니의 이야기가 현실로 다가오는 순간, 그녀는 비로소 할머니와 조상들과 연결되는 느낌을 받았다.En: As her grandmother's stories came to life, she finally felt a connection with her grandmother and ancestors.Ko: 집으로 돌아오는 길, 민지의 얼굴에는 미소가 가득했다.En: On the way home, Minji wore a full smile.Ko: 그녀는 이제 따스한 가정의 불빛 속으로 돌아가려 했다.En: She was returning to the warm lights of home.Ko: 그녀는 자신의 뿌리를 더 깊이 이해하게 되었다.En: She understood her roots more deeply.Ko: 그녀의 조상의 흔적을 찾은 이 날이, 민지에게는 크리스마스의 진정한 선물이었다.En: Finding traces of her ancestors on this day was Minji's true Christmas gift.Ko: 가족의 역사를 기록하는 새로운 프로젝트를 시작하기로 결심했다.En: She decided to start a new project to record her family's history.Ko: 앞으로의 세대에게도 그 이야기를 전해줄 것이다.En: She would pass those stories on to future generations.Ko: 민지는 이제 더 이상 두렵지 않았다.En: Minji was no longer afraid.Ko: 오래된 이야기는 그녀를 다시 강하게 만들었다.En: The old stories had made her strong again.Ko: 민지는 자기 자신과 가족의 연결고리를 발견했고, 그게 바로 그녀가 바랐던 모든 것이었다.En: Minji discovered the link between herself and her family, and that was all she ever wanted.Ko: 그날의 경주는 그녀에게 눈처럼 맑고, 따뜻했다.En: That day's Gyeongju was clear and warm to her, just like the snow. Vocabulary Words:bundled: 꽁꽁 입고 있었다artifact: 유적ancestor: 조상relics: 유물serene: 고즈넉한biting: 매서운engraved: 새겨진artisan: 손재주가 뛰어난 사람echoed: 되살아났다linger: 맴돌다fragment: 조각mysterious: 신비로운connection: 연결skilled: 뛰어난homeward: 집으로heritage: 유산distant: 먼linger: 맴돌다portray: 그리다patterns: 문양traces: 흔적past: 과거crisp: 맑고tales: 이야기abroad: 유학whisper: 속으로project: 프로젝트harmony: 조화decipher: 해독하다unearth: 발굴하다

Fluent Fiction - Korean: Rainy Ruins and Renewed Spirits: A Journey Through Gyeongju Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ko/episode/2024-12-04-23-34-02-ko Story Transcript:Ko: 비가 내리는 겨울날, 경주의 고대 유적지는 신비로움에 감싸여 있었다.En: On a rainy winter's day, the ancient ruins of Gyeongju were shrouded in mystery.Ko: 차가운 바람은 고요하게 돌 구조물 사이를 지나가고, 곳곳에서 샘물 소리가 들려왔다.En: The cold wind quietly passed between the stone structures, and the sound of spring water could be heard here and there.Ko: 이런 하루, 민서는 서울의 바쁜 일상에서 벗어나 경주의 유적을 탐험하고 있었다.En: On such a day, Minseo was escaping the busy routine of Seoul to explore the ruins of Gyeongju.Ko: 민서는 역사를 가르치는 일에 대한 열정을 잃어가는 중이었다.En: Minseo was losing her passion for teaching history.Ko: 일상의 반복 속에서 갇힌 느낌이었다.En: She felt trapped in the repetition of daily life.Ko: 그러나 이곳, 경주는 그녀를 다시 일으켜 세울 곳이 될 수 있다고 믿었다.En: However, she believed that Gyeongju could be the place to revive her spirit.Ko: 그녀는 유적지의 돌담에 기대어 멍하니 주변을 바라보고 있었다.En: She leaned against a stone wall of the ruins and stared blankly at the surroundings.Ko: 그때, 하늘에서 갑작스럽게 비가 내리기 시작했다.En: Just then, rain began to pour suddenly from the sky.Ko: 민서는 비를 피하기 위해 가장 가까운 구조물 아래로 몸을 숨겼다.En: To take shelter from the rain, Minseo moved under the nearest structure.Ko: 그곳엔 이미 한 남자가 비를 피하고 있었다.En: There was already a man taking shelter from the rain.Ko: 그는 사진가처럼 보였고, 카메라를 지닌 그의 모습은 단순한 여행자가 아님을 나타냈다.En: He looked like a photographer, and the presence of his camera indicated he was not just a traveler.Ko: 그 남자는 준이었다.En: His name was Jun.Ko: 준은 새로운 사진 프로젝트를 위해 경주에 왔다.En: Jun had come to Gyeongju for a new photography project.Ko: 그는 역사적인 장소에 담긴 이야기를 담고 싶었다.En: He wanted to capture the stories encapsulated within the historic sites.Ko: 비가 계속 내렸고, 둘은 어색한 침묵 속에 있었다.En: The rain continued to fall, and the two were in an awkward silence.Ko: 민서는 준의 눈길을 느꼈고, 사진을 찍으려는 그의 진지한 태도에 이끌렸다.En: Minseo felt Jun's gaze and was drawn to his serious demeanor in trying to capture the photos.Ko: "여기, 이 구조물은 사실 아주 오래된 신전이에요.En: "This structure here is actually a very old temple.Ko: 이곳은 많은 이야기를 품고 있고, 이 이야기들 속에서 우리는 과거와 연결될 수 있죠." 민서는 주변의 유적에 대해 설명하기 시작했다.En: It holds many stories, and through these stories, we can connect with the past," she began to explain about the ruins around them.Ko: 준은 그녀의 말에 흥미를 느끼고 다가갔다.En: Jun was intrigued by her words and approached her.Ko: "저도 경주의 깊은 이야기를 알고 싶었어요.En: "I've wanted to learn about the deep stories of Gyeongju too.Ko: 당신의 설명을 들으니 새로운 시각이 생기네요."En: Listening to your explanation gives me a new perspective."Ko: 비는 더욱 거세게 내렸고, 둘은 한 고대 구조물 안으로 들어갔다.En: The rain fell even harder, and the two entered an ancient structure.Ko: 얇은 광채 속에서 민서와 준은 각자의 과거에 대해 이야기하기 시작했다.En: In the thin glow of light, Minseo and Jun began to talk about their pasts.Ko: 민서는 그녀가 꿈꾸던 미래와 어떻게 그 꿈을 잃어갔는지, 준은 그의 사진이 어떻게 세상을 보는 방식을 바꾸었는지.En: Minseo spoke of the future she dreamed of and how she lost those dreams, while Jun described how his photography changed his way of seeing the world.Ko: 서로 다른 곳에서 온 둘이었지만, 그들은 이야기를 통해 서로를 이해하게 되었다.En: Despite coming from different places, they came to understand each other through their stories.Ko: 마침내, 비가 멈췄다.En: Finally, the rain stopped.Ko: 유적지는 빛을 반사하며 반짝였고, 둘은 겨울의 차가운 공기를 마시며 밖으로 나왔다.En: The ruins sparkled as they reflected the light, and the two stepped outside, breathing in the cold winter air.Ko: "다음에는 다른 유적지도 함께 가보지 않을래요?" 민서가 제안했다.En: "How about we visit another ruin together next time?" Minseo suggested.Ko: "좋아요.En: "Sure.Ko: 새로운 이야기를 찾으러 함께 가죠." 준은 미소 지었다.En: Let's go find new stories together," Jun replied with a smile.Ko: 그날 이후, 민서는 자신의 일에 대한 열정을 되찾았고, 준은 민서의 눈을 통해 세상을 새롭게 바라볼 수 있었다.En: After that day, Minseo regained her passion for her work, and Jun was able to view the world anew through Minseo's eyes.Ko: 경주의 고대 유적은 겨울의 끝자락에서 두 사람에게 새로운 시작을 알려주었다.En: The ancient ruins of Gyeongju, at the end of winter, signaled a new beginning for them both. Vocabulary Words:shrouded: 감싸여mystery: 신비로움ancient: 고대ruins: 유적지structures: 구조물blankly: 멍하니shelter: 비를 피하기gaze: 눈길demeanor: 태도encapsulated: 담긴perspective: 시각awkward: 어색한intrigued: 흥미를 느끼고temple: 신전leaned: 기대어pasts: 과거sparkled: 반짝였고drew: 이끌렸다breathed: 마시며glow: 광채revive: 다시 일으켜 세울trapped: 갇힌repetition: 반복serious: 진지한explore: 탐험embraced: 안고pursue: 추구하는reflection: 반사하며perspective: 시각encounter: 마주

In this episode of The Sajin Photography Podcast, host Jason Teale takes you through the details of his upcoming Beginner Photography Workshop in Gyeongju on Saturday, November 23rd. Learn what to expect, tips for photographing iconic landmarks like Cheomseongdae and Woljeong Bridge, and why this workshop is the perfect opportunity to elevate your skills this fall.Whether you're a beginner or simply want to refine your storytelling through photography, this episode is packed with insights and inspiration.

In this week's bonus episode, Andrew talks about his trip to Gyeongju, South Korea where he participated in the 2024 Gyeongju Marathon. From his pre-race planning and road trip with his friend Jimmy, to the excitement of race day morning, you'll hear all the details of his marathon experience. Andrew shares what it's like to be one of the few international runners at the event, introduces us to the traditional Korean music that welcomed runners at the start line, and opens up about dealing with an unexpected knee injury during the race. Despite the challenges, Andrew stays positive and already has his sights set on his next marathon. How this episode will improve your English: Listening practice: Improve your English by following along as Andrew tells a personal story about preparing for and running a marathon in Korea. Vocabulary building: Learn useful sports and fitness terms like "carb loading," "dialed in" "hit your pace," and "acting up." Idioms and expressions: Learn everyday idioms like "wasn't in the cards," "to be iffy," "TMI," and "empty the tank." See how these common expressions are used naturally in conversation. English speaking practice: Join discussions with other listeners on the Culips Discord server for additional speaking practice. Important links: Become a Culips member Study with the interactive transcript Join the Culips Discord server Small-group discussion class schedule (member only)

In this week's bonus episode, Andrew talks about the highs and lows of preparing for his next race in Gyeongju, South Korea. Along the way, he reflects on how running has impacted his life, and he discusses trying to overcome challenges like injuries and tough weather conditions. What you'll learn: Listening practice: Improve your English by following along as Andrew talks about his passion for running. Vocabulary building: Learn useful terms related to fitness and running, like "training block," "runner's knee," and "PR" (personal record). Idioms and expressions: Learn new idioms such as “hit a wall” and “tough it out,” and see how they're used in real-life situations. English speaking practice: Join discussions with other listeners on the Culips Discord server for additional speaking practice. Important links: Become a Culips member Study with the interactive transcript Join the Culips Discord server Small-group discussion class schedule (member only)

Fluent Fiction - Korean: Guardian of Traditions: Hana's Chuseok Mystery Find the full episode transcript, vocabulary words, and more:fluentfiction.org/guardian-of-traditions-hanas-chuseok-mystery Story Transcript:Ko: 경주 시장에는 가을바람이 불며, 초록색 전통 한복을 입은 사람들이 북적이고 있었다.En: In the Gyeongju market, the autumn breeze blew as people in green traditional hanbok bustled about.Ko: 마켓 곳곳에 걸린 등불이 저녁 공기를 따뜻하게 밝혔고, 사람들은 다가오는 추석을 맞아 즐거워 보였다.En: Lanterns hung around the market warmly lit up the evening air, and people looked joyous in anticipation of the approaching Chuseok.Ko: 하나는 여러 상점 사이를 오가며 눈에 띄는 물건들을 살펴보았다.En: Hana went back and forth between various shops, looking at eye-catching items.Ko: 그녀는 가족의 작은 상점을 돕는 젊은 상인으로, 삶의 퍼즐을 푸는 데 소질이 있었다.En: She was a young merchant who helped her family's small shop and had a knack for solving life's puzzles.Ko: 그러던 중, 소란스러운 소식이 들려왔다. '소중한 두루마리가 사라졌다!'는 것이다.En: Suddenly, a commotion erupted with the news, 'A precious scroll has disappeared!'Ko: 이 두루마리는 마을에 큰 의미가 있는 물건이었다.En: This scroll was an item of great significance to the village.Ko: 수많은 이야기와 전통이 담긴 두루마리가 없어진 것은, 특히 학자 지수에게 큰 충격이었다.En: Its disappearance, rich with stories and traditions, was particularly shocking to Jisoo, a respected scholar of Gyeongju, who was responsible for the scroll.Ko: 지수는 경주의 존경받는 학자였고, 그는 그 두루마리에 대한 책임을 맡고 있었다.En: He worried that this incident might tarnish his reputation.Ko: 하나는 사라진 두루마리를 찾기로 마음먹었다.En: Hana decided to find the missing scroll.Ko: 이는 가족에게 자신의 가치를 증명하는 기회일 뿐만 아니라, 지수가 더 이상 스트레스에 시달리지 않도록 돕고 싶어진 것이다.En: It was an opportunity to prove her worth to her family and also to help relieve Jisoo's stress.Ko: 그래서 지수를 찾아가 도움을 청했다.En: So she sought him out for assistance.Ko: “지수 선생님, 혹시 이 사건에 대해 알고 계신 게 있나요?” 하나가 물었다.En: 'Teacher Jisoo, do you know anything about this incident?' asked Hana.Ko: 지수는 잠시 머뭇거리다가 고개를 끄덕였다.En: Jisoo hesitated for a moment before nodding.Ko: '몇 가지 단서가 있긴 해요. 함께 조사해볼까요?'En: 'I do have a few clues. Shall we investigate together?'Ko: 둘은 시장 곳곳에서 단서를 찾기 시작했다.En: They began searching for clues throughout the market.Ko: 사람들 사이를 헤치며 오래된 종이 조각과 암시적인 기호를 발견했다.En: Wading through people, they discovered old paper fragments and suggestive symbols.Ko: 하나와 지수는 이를 조심스럽게 이어붙여, 각자의 지식을 합쳐 해석하기 시작했다.En: Hana and Jisoo carefully pieced them together, combining their knowledge to interpret them.Ko: 그러자 하나의 눈이 번뜩였다.En: Suddenly, Hana's eyes sparkled.Ko: '이건 고담에 있는 외진 정자에 대한 것 같아요,' 하나가 말했다.En: 'This seems to be related to an isolated pavilion in Godam,' Hana said.Ko: 둘은 그곳으로 발걸음을 재촉했다.En: They hurried their steps there.Ko: 정자에 도착한 그들은 경쟁 상인 한 명이 두루마리를 손에 쥐고 있는 것을 발견했다.En: Upon arriving at the pavilion, they found a rival merchant holding the scroll.Ko: 그는 그것을 개인적인 이익을 위해 사용하려 했던 것이었다.En: He intended to use it for personal gain.Ko: 하나는 침착하게 물었다. '그 두루마리는 마을의 것이다. 당신도 알고 있지 않나요?'?En: Calmly, Hana asked, 'That scroll belongs to the village. You know that, don't you?'Ko: 지수는 조용히, 그러나 단호하게 협상하기 시작했다.En: Quietly but firmly, Jisoo began to negotiate.Ko: 결국 그 상인은 그들의 결연한 태도에 굴복했고, 두루마리를 되돌려 주었다.En: In the end, the merchant was compelled by their resolute demeanor and returned the scroll.Ko: 두루마리를 가지고 돌아온 하나와 지수는 추석 축제를 갓 시작한 마을 사람들 앞에서 이를 공개했다.En: Returning with the scroll, Hana and Jisoo presented it before the villagers who had just started the Chuseok festival.Ko: 환호성과 박수 속에서 하나는 자신감이 샘솟았다.En: Amidst cheers and applause, Hana felt her confidence soar.Ko: 그녀는 이제 단순히 가족 상점의 지원자가 아니라, 마을의 진정한 일원이 된 느낌이었다.En: She no longer felt like just a supporter of her family's shop but a true member of the village.Ko: 지수는 하나를 보며 미소 지었다.En: Jisoo smiled at Hana.Ko: 그는 이제 모든 부담을 혼자 짊어질 필요가 없다는 것을 배웠다.En: He had learned that he no longer needed to shoulder all burdens alone.Ko: 두 사람은 그렇게 서로를 의지하며 마을 사람들 사이에 섰다.En: Together, they stood among the villagers, leaning on each other.Ko: 경주의 추석은 그 어느 때보다도 밝고 환했다.En: This Chuseok in Gyeongju was brighter than ever. Vocabulary Words:breeze: 바람bustled: 북적였다anticipation: 기대merchant: 상인commotion: 소란significance: 의미tarnish: 먹칠hesitated: 머뭇거렸다investigate: 조사하다wading: 헤치며fragment: 조각interpret: 해석하다isolated: 외진pavilion: 정자firmly: 단호하게negotiate: 협상하다compelled: 굴복resolute: 결연한demeanor: 태도applause: 박수confidence: 자신감supporter: 지원자burden: 부담leaning: 의지scholar: 학자joyous: 즐거운knack: 소질relieve: 덜어주다sparkled: 번뜩였다gain: 이익

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Fluent Fiction - Korean: Unveiling Secrets: Minjun's Journey to Self-Discovery Find the full episode transcript, vocabulary words, and more:fluentfiction.org/unveiling-secrets-minjuns-journey-to-self-discovery Story Transcript:Ko: 따스한 여름 아침, 경주의 대릉원 앞이 빠르게 학생들로 붐볐다.En: On a warm summer morning, the area in front of Daereungwon in Gyeongju quickly became crowded with students.Ko: 경주는 여름의 색으로 살아있었다.En: Gyeongju was alive with the colors of summer.Ko: 매단의 파란 하늘 아래 고대의 신전과 구조물이 우뚝 서 있었다.En: Under the bright blue sky, ancient temples and structures stood tall.Ko: 매미 소리가 귀를 채운다.En: The sound of cicadas filled the air.Ko: 민준은 버스에서 혼자 앉아 있었다.En: Minjun was sitting alone on the bus.Ko: 그는 고고학과 역사에 대한 비밀 열정을 품고 있었다.En: He held a secret passion for archaeology and history.Ko: 하지만, 그는 친구들 사이에서 자신의 관심을 드러내는 것이 무척 두려웠다.En: However, he was very afraid of revealing his interest to his friends.Ko: 가장 걱정되는 건 지연이었다.En: What worried him the most was Jiyeon.Ko: 지연은 반에서 인기 있는 학생이었다.En: Jiyeon was a popular student in the class.Ko: 그녀가 자신의 비밀을 알면 어떻게될지, 생각만 해도 아찔했다.En: Just the thought of what might happen if she discovered his secret was dizzying.Ko: 가이드 선생님은 학생들과 함께 신라 유적지를 향해 걸었다.En: The guide teacher walked with the students towards the Silla relics.Ko: 민준은 흥미를 숨긴 채 다른 학생들과 함께 따라갔다.En: Minjun followed along with the other students, hiding his interest.Ko: 그러나 그의 마음은 다른 곳에 있었다.En: Yet, his mind was elsewhere.Ko: "어딘가에는 미지의 비밀이 있을거야," 그는 스스로에게 말했다.En: "There must be an unknown secret somewhere," he told himself.Ko: 민준은 다른 길로 향할 기회를 기다렸다.En: Minjun waited for a chance to take a different path.Ko: 그는 역사를 탐험하고 싶었다.En: He wanted to explore history.Ko: 결국 민준은 혼란스러운 순간을 기회를 삼았다.En: Eventually, Minjun seized a confusing moment as an opportunity.Ko: 다른 학생들이 페스티벌 준비를 구경하는 사이, 그는 조용히 다른 길로 빠져나왔다.En: While the other students watched the festival preparations, he quietly slipped away onto another path.Ko: 그 길은 덜 알려진 오래된 유적지로 이어졌다.En: This path led to lesser-known ancient ruins.Ko: 걸음을 옮길 때마다 새로운 발견이 가능할 것 같았다.En: With each step, it seemed a new discovery was possible.Ko: 길은 좁고 지저분했지만, 민준의 마음은 흥분으로 가득찼다.En: The path was narrow and messy, but Minjun's heart was filled with excitement.Ko: 그가 깊숙이 들어갔을 때, 땅에 묻혀있는 얇고 반짝이는 물체가 그의 시야에 들어왔다.En: As he ventured deeper, a thin, shiny object buried in the ground caught his eye.Ko: 민준은 호기심에 그 물체를 조심스럽게 꺼냈다.En: Curiosity piqued, Minjun carefully unearthed the object.Ko: 그것은 여러 신라 시대의 무늬가 새겨진 작은 금속 조각이었다.En: It was a small metal piece engraved with various Silla-era patterns.Ko: 그는 이 발견이 역사적으로 중요한 것일 수 있다고 직감했다.En: He instinctively felt that this discovery could be historically significant.Ko: 그 순간, 민준은 누군가가 그를 바라보고 있다는 것을 느꼈다.En: At that moment, Minjun sensed someone watching him.Ko: 돌아보니 지연이 서 있었다.En: When he turned around, Jiyeon was standing there.Ko: 민준은 쑥스러워하면서 그녀가 자신을 놀릴 것이라고 예상했다.En: Anticipating that she would tease him, Minjun felt embarrassed.Ko: 그러나 지연은 웃으며 다가왔다.En: However, Jiyeon approached him with a smile.Ko: "정말 대단한 발견이야," 그녀가 말했다.En: "That's an amazing discovery," she said.Ko: 민준은 놀랐다.En: Minjun was surprised.Ko: 지연은 그를 놀리지 않고 대신 도움의 손길을 내밀었다.En: Instead of teasing him, Jiyeon offered a helping hand.Ko: 두 사람은 그들의 발견을 기록했다.En: The two of them documented their find.Ko: 지연은 비밀을 지켜주겠다고 약속했다.En: Jiyeon promised to keep his secret.Ko: 민준은 자신감을 얻었다.En: Minjun gained confidence.Ko: 그는 이제 자신의 관심사를 숨길 필요가 없다는 것을 깨달았다.En: He realized he no longer needed to hide his interests.Ko: 그 날 이후, 민준은 친구들이 그의 열정을 공유하고 존중할 수도 있다는 것을 배웠다.En: After that day, Minjun learned that his friends could share and respect his passion.Ko: 그날 저녁 버스가 경주의 풍경을 뒤로하고 떠날 때, 민준은 창 밖을 바라보며 미소를 지었다.En: As the bus left the landscape of Gyeongju behind that evening, Minjun looked out the window and smiled.Ko: 그날의 경험은 그의 마음속에 큰 변화를 가져왔다.En: The experience of that day had brought a significant change to his heart.Ko: 이제 그는 자신의 꿈과 열정을 더 이상 두려워하지 않기로 결심했다.En: He decided no longer to be afraid of his dreams and passions.Ko: 지연과의 비밀은 그의 든든한 뒷받침이 되었고, 경주는 그의 새로운 시작의 배경이었다.En: Jiyeon's secret support became a strong backing for him, and Gyeongju was the backdrop for his new beginning. Vocabulary Words:crowded: 붐볐다archaeology: 고고학revealing: 드러내는dizzying: 아찔했다relics: 유적지seized: 기회를 삼았다confusing: 혼란스러운preparations: 준비venture: 탐험하다unearthed: 꺼냈다engraved: 새겨진instinctively: 직감했다historically: 역사적으로embarrassed: 쑥스러워하면서offered: 내밀었다documented: 기록했다confidence: 자신감을 얻었다significant: 큰backdrop: 배경discovery: 발견instinctively: 직감했다historically: 역사적으로anticipating: 예상했다promise: 약속했다share: 공유respect: 존중landscape: 풍경experience: 경험support: 뒷받침depict: 묘사하다

Fluent Fiction - Korean: Lost in History: A Journey Through Ancient Gyeongju's Lessons Find the full episode transcript, vocabulary words, and more:fluentfiction.org/lost-in-history-a-journey-through-ancient-gyeongjus-lessons Story Transcript:Ko: 여름의 뜨거운 태양이 경주의 고대 유적지를 내리쬐는 날이었습니다.En: It was a day when the scorching summer sun beat down on the ancient ruins of Gyeongju.Ko: 민지는 역사의 숨결을 느끼기 위해 이곳에 왔습니다.En: Minji had come to feel the breath of history, seeking inspiration for her historical research paper.Ko: 그녀는 역사 연구 논문을 위해 영감을 찾고 있었습니다. 함께 온 친구 현은 민지를 도와주고 있었습니다.En: She was accompanied by her friend Hyun, who was helping her.Ko: 고대 유적지에는 오랜 시간 동안 바람과 태양에 맞서 온돌 된 돌 구조물과 조용한 탑이 있었습니다.En: At the ancient ruins, there were stone structures and silent towers that had withstood the wind and sun for a long time.Ko: 민지는 이곳의 모든 것을 카메라에 담으려고 했습니다.En: Minji aimed to capture everything on her camera.Ko: 그러나 민지는 자신의 당뇨 관리를 완전히 잊고 있었습니다.En: However, Minji completely forgot to manage her diabetes.Ko: "여기 정말 멋지다!" 민지가 말했습니다.En: “This place is really amazing!” Minji said.Ko: 현은 미소 지으며 동의했습니다. "맞아, 정말 아름다운 곳이야."En: Hyun smiled and agreed, “Yes, it's truly a beautiful place.”Ko: 시간이 지나면서 태양은 점점 더 강하게 내리쬐었습니다.En: As time went by, the sun shone down more intensely.Ko: 민지는 갈증을 느끼기 시작했지만, 그녀는 멈추지 않았습니다.En: Minji started to feel thirsty, but she did not stop.Ko: "조금만 더 걸어보자," 민지는 말했습니다.En: “Let's walk a bit more,” Minji said.Ko: 현은 걱정스러운 눈빛으로 그녀를 바라보았습니다.En: Hyun looked at her with worried eyes.Ko: "그래도 물을 좀 마셔야 하지 않을까?"En: “Don't you think you should drink some water?”Ko: 민지는 고개를 저었습니다.En: Minji shook her head.Ko: "괜찮아, 나중에 마실게."En: “I'm fine, I'll drink some later.”Ko: 결국, 민지의 몸은 버티지 못했습니다.En: Eventually, Minji's body couldn't hold out any longer.Ko: 민지는 한 고대 탑 근처에서 쓰러졌습니다.En: She collapsed near one of the ancient towers.Ko: 현은 급히 그녀에게 달려가 "민지야! 괜찮아?"라고 외쳤습니다.En: Hyun rushed to her side and shouted, “Minji! Are you okay?”Ko: 민지는 대답할 힘조차 없었습니다.En: Minji didn't even have the strength to respond.Ko: 그녀의 얼굴은 새하얗게 질려 있었습니다.En: Her face had turned pale.Ko: 현은 급히 주변을 둘러봤지만, 유적지에는 사람이 많지 않았습니다.En: Hyun frantically looked around, but there weren't many people at the site.Ko: 휴대폰을 꺼내 들었지만, 신호가 약했습니다.En: She took out her phone, but the signal was weak.Ko: 현은 절망스러운 얼굴로 민지를 끌어안았습니다.En: With a look of despair, Hyun hugged Minji.Ko: "제발, 정신 차려."En: “Please, stay with me.”Ko: 현은 민지를 부축하여 가장 가까운 출구로 향했습니다.En: Though burdened, Hyun supported Minji and headed for the nearest exit.Ko: 다행히 몇 분 거리에 작은 클리닉이 있었습니다.En: Fortunately, there was a small clinic just a few minutes away.Ko: 현은 민지를 안고 뛰어갔습니다.En: Hyun ran to the clinic carrying Minji.Ko: 클리닉에 도착하자, 간호사들이 빠르게 민지에게 도움을 주었습니다.En: Upon their arrival, the nurses quickly attended to Minji.Ko: 민지는 수액을 맞고, 점차 회복되었습니다.En: She received an IV and gradually began to recover.Ko: 의사는 민지에게 말했습니다. "다음번엔 건강을 더 챙기세요.En: The doctor told Minji, “Next time, take better care of your health.Ko: 물을 자주 마시고, 휴식을 취해야 합니다."En: Drink water often and take breaks.”Ko: 민지는 고개를 끄덕였습니다.En: Minji nodded.Ko: "알겠습니다.En: “I understand.Ko: 너무 무리했어요."En: I pushed myself too hard.”Ko: 유적지를 다시 둘러볼 수 있었던 민지는 현에게 고마운 마음을 표현했습니다.En: Minji, able to tour the ruins again, expressed her gratitude to Hyun.Ko: "현, 네 덕분에 큰일 날 뻔한 걸 피했어.En: “Hyun, thanks to you, we avoided a big disaster.Ko: 정말 고마워."En: Thank you so much.”Ko: 현은 미소 지으며 말했습니다. "너의 건강이 제일 중요해.En: Hyun smiled and said, “Your health is most important.Ko: 앞으로는 조심하자."En: Let's be careful from now on.”Ko: 민지는 이제 자신의 열정과 건강을 균형 있게 관리해야 한다는 것을 배웠습니다.En: Minji learned that she needed to balance her passion with her health.Ko: 그날 이후로 민지는 항상 물을 챙기고, 규칙적으로 휴식을 취했습니다.En: From that day on, Minji always carried water and took regular breaks.Ko: 그리고 그녀의 논문은 그 유적지에서 얻은 새로운 영감을 바탕으로 완성되었습니다.En: And her paper was completed with new inspiration drawn from the ruins.Ko: 끝.En: The end. Vocabulary Words:scorching: 뜨거운ancient: 고대ruins: 유적지inspiration: 영감accompanied: 함께 온structures: 구조물silent: 조용한withstood: 맞서 온capture: 카메라에 담다diabetes: 당뇨thirsty: 갈증을 느끼는collapsed: 쓰러졌다pale: 새하얗게 질린frantically: 급히despair: 절망hugged: 끌어안았다burdened: 부담을 준nearest: 가장 가까운clinic: 클리닉nurses: 간호사들attended: 도왔다recover: 회복되다balance: 균형passion: 열정health: 건강regular: 규칙적인paper: 논문gradually: 점차weak: 약한intensely: 강하게

Fluent Fiction - Korean: Balancing Dreams and Duty: A Tale of Summer on Gyeongju Farm Find the full episode transcript, vocabulary words, and more:fluentfiction.org/balancing-dreams-and-duty-a-tale-of-summer-on-gyeongju-farm Story Transcript:Ko: 여름 햇살이 뜨겁게 내리쬐는 경주 농장은 너무 아름다웠습니다.En: The Gyeongju farm, basking under the scorching summer sun, was incredibly beautiful.Ko: persimmons 나무들은 줄지어 있고, 매미 소리가 가득했습니다.En: Rows of persimmon trees lined the farm, filled with the sound of cicadas.Ko: 정환과 유라는 농장에서 바쁘게 일하고 있었습니다.En: Junghwan and Yura were busy working on the farm.Ko: 정환은 농장을 이어받은 지 얼마 되지 않았습니다.En: Junghwan had inherited the farm not too long ago.Ko: 아버지의 건강이 악화되면서 정환은 큰 책임을 느꼈습니다.En: With his father's health deteriorating, Junghwan felt a great sense of responsibility.Ko: 그는 농장이 성공하길 간절히 바랐습니다.En: He desperately wanted the farm to succeed.Ko: 유라는 여름 방학을 맞아 농장 일을 돕고 있었지만, 그녀는 도시 계획가가 되고 싶었습니다.En: Yura was helping out on the farm during her summer break, but she aspired to become an urban planner.Ko: 어느 날, 정환은 새로운 해충 문제로 고민하기 시작했습니다.En: One day, Junghwan began to worry about a new pest problem.Ko: 나무들의 잎이 갈색으로 변하면서 열매가 상하기 시작했습니다.En: The leaves of the trees were turning brown, and the fruits were starting to spoil.Ko: 정환은 해충 문제를 해결해야 했습니다.En: Junghwan needed to solve the pest issue.Ko: 그는 여러 가지 방법을 찾아봤지만 쉽게 해결되지 않았습니다.En: He searched for various methods but found no easy solutions.Ko: 유라는 정환의 고민을 알지만, 서울에 있는 중요한 인턴십 인터뷰가 마음에 걸렸습니다.En: Yura was aware of Junghwan's worries, but she was also preoccupied with an important internship interview in Seoul.Ko: 그녀는 가족을 도와야 한다는 마음과 자신의 꿈 사이에서 갈등했습니다.En: She was torn between helping her family and pursuing her dream.Ko: 결국 정환은 지속 가능한 농업 방법을 연구하기로 결심했습니다.En: Ultimately, Junghwan decided to research sustainable farming methods.Ko: 그는 인터넷과 책을 통해 다양한 정보를 모았습니다.En: He gathered various information from the internet and books.Ko: 정환은 해충을 없앨 수 있는 자연 친화적인 방법을 발견했습니다.En: He discovered an eco-friendly way to eliminate the pests.Ko: 하지만 혼자서 할 수 없었습니다.En: However, he couldn't do it alone.Ko: 유라의 도움이 절실했습니다.En: He desperately needed Yura's help.Ko: 그러던 어느 날, 유라는 서울로 가는 버스를 놓치고 말았습니다.En: One day, Yura missed the bus to Seoul.Ko: 잠시 망설였지만 곧바로 농장으로 돌아가기로 결심했습니다.En: After a moment of hesitation, she decided to return to the farm.Ko: 그녀는 정환과 함께 농장을 지키기로 마음먹었기 때문입니다.En: She resolved to stay and support Junghwan in protecting the farm.Ko: 유라와 정환은 힘을 모아 새로운 농업 방법을 시도했습니다.En: Yura and Junghwan combined their efforts to try new farming methods.Ko: 그들은 천연 살충제를 만들고, 나무를 건강하게 유지하기 위한 조치를 취했습니다.En: They created natural pesticides and took measures to keep the trees healthy.Ko: 그 결과, 나무들은 다시 활기를 되찾았습니다.En: As a result, the trees regained their vitality.Ko: 농장은 다시 생기로 가득 찼습니다.En: The farm was once again filled with life.Ko: 그 후, 유라는 한여름 더 농장에서 일하기로 결정했습니다.En: Subsequently, Yura decided to work on the farm for the rest of the summer.Ko: 그녀와 정환은 농장에 추가적인 도움을 구하자고 결정했습니다.En: She and Junghwan decided to seek additional help for the farm.Ko: 유라는 자신의 꿈을 추구할 수 있도록 시간과 여유를 갖기로 했습니다.En: Yura also resolved to allow herself the time and freedom to pursue her dreams.Ko: 이로써 정환은 혼자의 힘으로 모든 것을 해결하려 하지 않았습니다.En: In the end, Junghwan learned not to try solving everything on his own.Ko: 가족의 도움이 약한 것이 아니란 것을 깨달았습니다.En: He realized that relying on family was not a weakness.Ko: 유라도 꿈과 가족의 책임을 균형 있게 조절할 수 있다는 것을 알게 되었습니다.En: Yura also found a balance between her dreams and her family responsibilities.Ko: 그들은 함께 농장을 성공적으로 유지하고, 각자의 꿈을 향해 나아갔습니다.En: Together, they successfully maintained the farm and moved forward toward their individual dreams.Ko: 여름은 뜨겁고 바빴지만, 그들의 마음에는 여름 바람처럼 시원한 희망이 가득했습니다.En: The summer was hot and busy, but their hearts were filled with cool, hopeful breezes, like the summer wind. Vocabulary Words:scorching: 뜨겁게 내리쬐는persimmon: 감cicadas: 매미inherited: 물려받은deteriorating: 악화되는responsibility: 책임aspired: 열망했다urban planner: 도시 계획가pest: 해충spoil: 상하다sustainable: 지속 가능한eco-friendly: 자연 친화적인eliminate: 없애다hesitation: 망설임resolved: 결심하다pesticides: 살충제vitality: 활기subsequently: 그 후balance: 균형maintained: 유지하다individual: 각자의breezes: 바람responsibilities: 책임methods: 방법natural: 천연의support: 지지하다preoccupied: 마음에 걸린internship: 인턴십entity: 개체solution: 해결

An account of our recent tour of the sites mentioned in the Gishiwajinden, which is to say the Japanese portion of the Weizhi.  This episode we talk about our visit to Gimhae, site of ancient Geumgwan Gaya. For more see our podcast blog:  https://sengokudaimyo.com/podcasts/episode-geumgwangaya Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Self-Guided Tour: Geumgwan Gaya. For the next several episodes we are taking a bit of a detour from the narrative of the Chronicles.  After all, with the coup of 645 that we covered a couple of episodes ago, we are about to dive into the period known as “Taika” or “Great Change”.  Prince Naka no Oe and Nakatomi no Kamako were not just assassins—they had plans that went beyond just cutting the head off the powerful Soga house.  It's an eventful time, with a lot of changes, though some of those would take time to really come to fruition and before I get into all of that there is a bit more research that I want to do to figure out the best way to lay that out for you.  And so I figured we would take a little detour for a few episodes, to share with you a special trip that Ellen and I recently took, reproducing – in a modern way – some of the earliest accounts we have about crossing over to the archipelago: the Gishiwajinden, the Japanese section of the Weizhi.  We talked about this chronicle back in episode 11: it describes all the places one would stop when leaving the continent, from kingdoms on the peninsula and across the smaller islands of the archipelago before landing in what we currently call Kyushu. And Ellen and I did just that: we sailed across the Korean straits, from the site of the ancient kingdom of Gaya in modern Gimhae, to the islands of Tsushima and Iki, then on to modern Karatsu and Fukuoka, passing through what is thought to be the ancient lands of Matsuro, Ito, and Na.  It was an incredibly rewarding journey, and includes plenty of archaeological sites spanning the Yayoi to Kofun periods—as well as other sites of historical interest.  It also gets you out to some areas of Japan and Korea that aren't always on people's list, but probably should be.  So for this first episode about our “Gishiwajinden Jido Toua” – our Gishiwajinden Self-Guided Tour – we'll talk about the historical sites in Gimhae, the site of ancient Geumgwan Gaya, but also some of the more modern considerations for visiting, especially on your own. By the way, a big thank you to one of our listeners, Chad, who helped inspire this trip.  He was living on Iki for a time and it really made me think about what's out there. This episode I'll be focusing on the first place our journey took us, Gimhae, South Korea.  Gimhae is a city on the outskirts of modern Pusan, and home to Pusan's international airport, which was quite convenient.  This is thought to be the seat of the ancient kingdom of Gaya, also known as “Kara” in the old records.  In the Weizhi we are told of a “Guyahan”, often assumed to be “Gaya Han”, which is to say the Han—one of the countries of the peninsula—known as Guya or Gaya.  This is assumed to mean Gaya, aka Kara or Garak, and at that time it wasn't so much a kingdom as it was a confederation of multiple polities that shared a similar material culture and locations around the Nakdong river.  This is the area that we believe was also referenced as “Byeonhan” in some of the earliest discussions of the Korean peninsula. By the way, while I generally believe this area was referred to as “Kara”, “Gara”, or even “Garak”, originally, the modern Korean reading of the characters used is “Gaya”, and since that is what someone will be looking for, that's what I'll go with. History of the Korean peninsula often talks about the “Three Kingdoms” period, referencing the kingdoms of Baekje, Silla, and Goguryeo.  However, that is a very simplistic view of the ancient history of the archipelago.  Numerous small polities existed without a clear, persistent overlord outside of those three larger polities, and even they were not always quite as grand as the later histories would like to make them out to be. Gaya is often referred to as the “Gaya Confederacy” by modern historians, at least for most of its existence, and refers to a number of polities including Daegaya, Ara, etc., and may also include “Nimna”, though where exactly that was is a topic of great debate, with some claiming that it was just another name for what later was known as Geumgwan Gaya, and other suggestions that it was its own polity, elsewhere on the coast.  This isn't helped by the nationalist Japanese view that “Nimna” was also the “Mimana Nihonfu”, or the Mimana controlled by Japan, noted in the Nihon Shoki, and used as the pretext for so many of the aggressions perpetrated on the continent by Japan. These all appear to have been individual polities, like small city-states, which were otherwise joined by a common culture. Although the Samguk Yusa mentions “King Suro” coming in 42 CE, for most of its history there wasn't really a single Gaya state as far as we can tell.  It is possible that towards the 5th and early 6th centuries, Geumgwan Gaya had reached a certain level of social complexity and stratification that it would classify as a “kingdom”, but these definitions are the kinds of things that social scientists would argue about endlessly. Evidence for a “Kingdom” comes in part from the way that Geumgwan Gaya is referenced in the Samguk Sagi and other histories, particularly in how its ruling elite is referred to as the royal ancestors of the Gimhae Kim clan.  Proponents also point to the elaborate graves, a large palace site (currently under excavation and renovation), the rich grave goods found in the tombs thought to be those of the royal elites, etc.  Other scholars are not so sure, however, and even if there was a nominal kingdom, it likely did not last very long before coming under the rule of Silla in the 6th century. Unlike the other kingdoms—Baekje, Silla, and Goguryeo; the “Samguk”, or three countries, of the “Samguk Sagi”—Gaya does not have its own record in the histories.  The Samguk Yusa, which is of interest but also problematic in that it was clearly more about telling the miraculous tales of Buddhism than a strictly factual history, does have a bit about Gaya.  The author of the Samguk Yusa, the monk  Ilyeon, claimed that the information there was pulled from a no longer extant record called the Gayakgukki, or Record of the Gaya Kingdom, but the actual stories are not enough to tell us everything that happened.  Most of what we know comes from members of the Gaya Confederacy popping up in the records of other nations, including Baekje, Silla, Goguryeo, and Yamato.  For example, there are references in the Gwangaetto Stele from the 5th century, as well as plenty of references in the Nihon Shoki and the records in the Samguk Sagi.  This is a little bit better than some of the other groups mentioned as being on the Korean peninsula that are often referred to only one time before being completely forgotten. For us, the importance of Gaya is its links with Yamato.  Although it would seem that Nimna, in particular, had close ties with Yamato it is noteworthy that the Japanese word for the continent and things that would come from there—including the later Tang dynasty—is “Kara”.  “Kara-fu” generally refers to something that comes from China, but only because those things originally came through the peninsula and through Kara, or Gaya.  The port on Kyushu where the goods likely arrived before continuing up to modern Fukuoka is even today known as “Karatsu”, or “Kara Port”.  This lends credence to the idea that Nimna was likely at least a member of the Gaya confederacy. There are also deep similarities in many material items found in the peninsula and in the area of the Nakdong peninsula, including pottery, armor, horse gear, etc.  At the very least this indicates a close trading relationship, and combined with the account in the Weizhi, emphasizes the idea that this was likely the jumping off point for missions to the archipelago and vice versa. Perhaps more controversial is the idea that at least some members of the Gaya Confederacy, or the Byeonhan cultural group before it, may have been speakers of some kind of proto-Japonic.  There are also some that suggest there may have been ethnic Wa on the peninsula at an early point as well.  However, I would note that the Weizhi refers to this area specifically as being part of the “Han”, and that it was the jumping off point to find the lands of the Wa and eventually the lands of Yamato (or Yamatai), so make of that what you will.  All of this is well after the introduction of rice cultivation in Japan, focusing on the 3rd century onward, roughly corresponding to what we think of as the Kofun Period in Japan, and which was also a period of ancient mound-building on the Korean peninsula as well. All that aside, it is clear that Gaya was an important part of the makeup of the early Korean peninsula, and that much of that history is on display in modern Gimhae. Gimhae is one of plenty of places on the Korean peninsula for anyone with an interest in ancient history.  Besides the various museums, like the National Museum in Seoul, there are sites like Gyeongju, the home of the tombs of the Silla kings and the ancient Silla capital, and much more. Gimhae itself is home to the Royal Gaya Tombs, as well as archaeological remnants of an ancient settlement that was probably at least one of the early Gaya polities.  As I noted, Gimhae is more accurately the site of what is known in later historical entries as Geumgwan Gaya.  The earliest record of the Weizhi just says something like “Gü-lja-han” which likely means “Gaya Han”, or Gaya of Korea, referring at the time to the three Han of Mahan, Jinhan, and Byeonhan.  That may or may not have referred to this particular place, as there are other Gaya sites along the coast and in the upper reaches of the Nakdong river.  However, given its placement on the shore, the site at Gimhae seems to have a good claim to be the point mentioned in the Wei Chronicles, which is why we also chose it as the first site on our journey. The characters for “Gimhae” translate into something like “Gold Sea”, but it seems to go back to the old name:  Geumgwan, as in Geumgwan Gaya.  It is part of the old Silla capital region.  “Geum” uses the same character as “Kim”, meaning “Gold” or “Metal”.  This is also used in the popular name “Kim”, which is used by several different lineage groups even today.  The “Sea” or “Ocean” character may refer to Gimhae's position near the ocean, though I don't know how relevant that was when the name “Gimhae” came into common usage. The museums and attractions around Gimhae largely focus on the royal tombs of the Geumgwan Gaya kingdom, which in 2023 were placed, along with seven other Gaya tomb sites, on the UNESCO list of world heritage sites.  Since they're so newly added, we did not see the kind of omnipresent UNESCO branding that we are used to seeing elsewhere, such as Nikko Toshogu or Angkor Wat, but taxi drivers certainly knew the UNESCO site and museum. For anyone interested in these tombs and in Gaya's early history, there are two museums you likely want to visit.  First off is the National Museum, which covers a wide swath of history, with tons of artifacts, well laid out to take you through the history of the Gaya Confederacy, from early pre-history times through at least the 7th century.  There is also a separate museum that specifically covers the Daeseong-dong tombs, which lay upon a prominent ridge on the western side of the city, north of a Gaya era settlement with a huge shell midden found at Bonghwang-dong, to the south, nearby an ongoing excavation of a potential palace site. These museums have some excellent displays, including pottery, metalwork, horse gear, armor, and even parts of an ancient boat.  As I noted earlier, these show a lot of similarity to items across the strait in the archipelago, though it is clear that Gaya had a lot more iron than their neighbors —in fact, they had so much that they would often line the bottom of tombs with iron ingots.  The displays emphasize that Gaya was really seen as a kind of ironworking center for the region, both the peninsula and the archipelago. The tombs, likewise, have some similarity to those in the archipelago—though not in the distinctive, keyhole shape.  Early tombs, from the 1st to 2nd century, were simply wooden coffins dug in a pit with a mound on top.  This became a wooden lined pit, where bodies and grave goods could be laid out, and then, in the 3rd century, they added subordinate pits just for the various grave goods.  In the 5th century this transitioned to stone-lined pit burial, and in the 6th century they changed to the horizontal entry style stone chamber tomb, before they finally stopped building them.  These seem to be similar to what we see in Silla, with wooden chamber tombs giving way to the horizontal entry style around the 5th and 6th centuries.  Meanwhile, Baekje and Goguryeo appear to have had horizontal style tombs for some time, and that may have been linked to Han dynasty style tombs in the area of the old Han commanderies—which I suspect might have spread with the old families of Han scribes and officials that were absorbed into various polities.  It is interesting to see both the similarities and differences between Gaya and Wa tombs in this period, particularly the transition to the horizontal entry style tombs, which I suspect indicates an outside cultural influence, like that of Silla—something that would also influence the burials in the archipelago.  At first, in the 4th to 5th centuries, we just see these style tombs starting to show up in Kyushu, particularly in the area of modern Fukuoka—one of the areas that we will hit at the end of this journey from the peninsula to the archipelago.  That may be from contact with Baekje or Goguryeo, or even from some other point, it is hard to tell.  By the 6th century, though, just as Silla and Gaya were doing, it seems that all of the archipelago was on board with this style of internal tomb structure. Another tomb style you can find in Gimhae is the dolmen.  These are megalithic—or giant rock—structures where typically a roof stone is held up by two or more other large stones.  In some cases these may have been meant as an above-ground monument, much like a structure such as Stonehenge.  On the other hand, in some cases they are the remains of a mound, where the mound itself has worn away.  Unfortunately, there was not as much information on them—it seems that dolmens were originally used before the mounded tomb period, but just what was a free-standing dolmen and what was an internal mound structure exposed by the elements I'm not sure I could say. If you visit the Daeseong-dong tombs, one of the things you may notice is the apparent lack of a tomb mound.  The attached museum explains much of this, though, in that over time the wooden pit-style tombs would often collapse in on themselves.  That, plus erosion and continued human activity in an area would often mean that, without upkeep, there would eventually be no mound left, especially if it wasn't particularly tall to start with. In an example where something like this might have happened, there is at least one tomb in the group that was clearly dug down into a previous burial chamber.  The excavators must have realized they were digging into another tomb, given that they would have pulled up numerous artifacts based on what was later found at the site, but they still carried on with the new tomb, apparently not having any concern for the previous one.  After all, there was only so much room up on the ridge for burials, at least towards the later periods.  This pair of “interlocking” tombs is housed inside a building with a viewing gallery, so you can see their layout and how the grave goods would have been arranged in period. One tomb that apparently kept a mound of some kind would appear to be that attributed to King Suro.  King Suro is the legendary founder of Geumgwan Gaya, mentioned in the 13th century Samguk Yusa, which was using an older record of the Gaya Kingdom as their source.  The area where the tomb is found is said to match up with the description in the Samguk Yusa, but I could find no definitive evidence of a previous tomb or what style it was—let alone the question of whether or not it was the tomb of King Suro of Geumgwan Gaya.  It was still a very impressive compound, though it seems most of the buildings are likely from a much more recent era. I suspect that King Suro remained an important story for the Gimhae Kim clan.  That clan, as mentioned earlier, claimed descent from the Kings of Geumgwan Gaya, of whom King Suro was supposedly the first. It is noteworthy that the Kim family of Geumgwan Gaya, known as the Gimhae Kim clan, was granted a high rank in Silla because they claimed descent from the “Kings” of Geumgwan Gaya.  As such Munmyeong, the sister of Kim Yusin, the general who helped Silla take over the peninsula, was apparently considered an appropriate consort to King Muyeol, and her son would become King Munmu.  This brought the Gimhae Kim clan into the Gyeongju Kim clan of Silla. Kim Busik, who put together the Samguk Sagi, was a member of the Gyeongju Kim clan, which claimed descent from those same kings.  He had plenty of reason to make sure that the Silla Kings looked good, and may have also had reason to prop up the leaders of Geumgwan Gaya as well, given the familial connections.  That said, there do seem to be some impressive tombs with rich grave goods, so there is that. In 1580 we are told that Governor Kim Heo-su, who counted himself a descendant of the Gimhae Kim clan, found the tomb of King Suro and repaired it, building a stone altar, a stone platform, and a tomb mound.  It is unclear from what I can find, though, just what he “found” and how it was identified with what was in the Samguk Yusa.  Even if there was something there, how had *that* been identified?  There seems to be plenty of speculation that this is not the actual resting place of the legendary king, Kim Suro, but it is certainly the place where he is worshipped.  The tomb was apparently expanded upon in later centuries, and today it is quite the facility, though much of it seems relatively recent, and hard to connect with the actual past. More important for that is probably what was found at Bonghwang-dong.  On this ridge, south of the tomb ridge, were found traces of buildings including pit style dwellings along with post-holes, indicating raised structures of some sort.  Today you can go and see interpreted reconstructions, based in part on some pottery models that had also been found from around that period.  Reconstructed buildings sit on either side of a hill, which is the main feature of a modern park.  It is a good place to get a sense of what was around that area, and you can hike to the top of the hill, which isn't that difficult a journey.  The trees do obstruct the view, somewhat, but you get a great sense for what a community there might have been like.  As I mentioned before, there is also a large excavation being carried out on what is believed to be some kind of royal palace structure, but unfortunately we likely won't know much more until later. Also next to the settlement is a giant shell mound.  We are talking over a football field long and several stories high of shells and bone, along with discarded pottery and other such things.  Unfortunately, for whatever reason, the contents of the shell mound appear to have been mixed at various stages, but it is still impressive, and they have an excellent display where you can see the mound cut away to demonstrate what a shell mound might look like. The shell mound apparently existed from the 1st to the 4th centuries.  This feels odd to me, given that I normally think of shell mounds as more connected to Jomon and similar sites, but it also makes sense that a community—particularly one with easy access to the sea—would have a lot of shells and it isn't like they had trash collectors coming to take away their garbage. Which brings me to another point:  Back in its heyday, Geumgwan Gaya was clearly on or very near the sea.  In modern times you can certainly see islands off the coast from the tops of some of these hills—and from the top of a mountain one might even make out Tsushima on a clear day.  However, today that ocean is several miles out. Back in the time of the Geumgwan Gaya, however, things were likely different.  The Nakdong river would have emptied out to the east into a large bay, with Geumgwan Gaya sitting comfortably at its head, with mountains on three sides and the ocean on the fourth.  This would have made it a great as a port town, as it not only had access to the Korean straits and the Pacific Ocean, but it also sat at the head of the river that connected many of the sites believed to be related to the ancient Gaya confederacy. Over time, however, the bay silted up, and/or sea levels dropped, and the area that would become the heart of modern Gimhae would find itself farther and farther away from the ocean, through no fault of their own.  That must have put a damper on their trade relationships, and I can't help but wonder if that was one of the reasons they eventually gave in to Silla and joined them. With its place at the head of the Nakdong river, Silla's control of Geumgwan Gaya likely made the rest of the Gaya polities' absorption much more likely, as most of the Gaya polities appear to have been laid out around the Nakdong river.  That would have been their lifeline to the ocean and maritime trade routes.  Without a cohesive state, they may not have been able to resist the more organized and coordinated armies of groups like Silla and Baekje, eventually falling under Silla's domain. Unfortunately, there doesn't seem to be much online in English about Gimhae beyond the ancient connection to Geumgwan Gaya.  Specifically, I didn't find a lot of clear historical information about the city after coming under Silla rule.  It was apparently one of the “capitals” of the Silla region under Later or Unified Silla.  Though Silla tried to form the people of the three Han of Baekje, Goguryeo, and Silla into a unified state, its central authority would eventually break down.  Baekje and Goguryeo would be briefly reconstituted before the Later Goguryeo throne was usurped by a man who would be known as Taejo, from Gaesong.  He would lead the first fully successful unification effort, and from the 10th century until the 14th the state was known as “Goryeo”, from which we get the modern name of “Korea”.  Goryeo started in Gaesong, but also rebuilt the ancient Goguryeo capital at Pyongyang, both up in what is today North Korea.  It eventually came under the thumb of the Mongol Yuan dynasty, and when that dynasty was overthrown by the Ming, Goryeo experienced its own instability, resulting in the Joseon dynasty, which moved the capital to the area of modern Seoul.  Given modern tensions between North and South Korea, I suspect that there is a fair bit of politics still wrapped up in the historiography of these periods, especially with each modern state having as their capitals one of the ancient capital city sites. As for Gimhae, I have very little information about the city during the Goryeo period.  Towards the end of the 14th century, we do see signs of possible conflict, though: There was a fortress built on the nearby hill, called Bunsanseong, in about 1377, though some claim that an older structure was there since the time of the old Gaya kingdom, which would make sense, strategically.  This fortress was severely damaged during Hideyoshi's invasion of Korea in the late 16th century—a not uncommon theme for many historical sites on the peninsula, unfortunately—and repaired in 1871.  The walls can still be seen from the city below. Stone walls were placed around the city in 1434 and improved in 1451.  Excavations on the wall were carried out in 2006 and the north gate, which was first renovated in 1666, was restored in 2008.   You can still visit it, north of the international markets, which includes a wet market along with various restaurants offering specialties from around Northeast Asia, including places like Harbin, in China. Near the north gate there is also a Confucian school, or hyanggyo.  The first iteration was probably built during the Goryeo dynasty, but whatever was there in the 16th century was also destroyed during Hideyoshi's invasion.  It would later be rebuilt in 1688 and relocated to the east until it burned down in 1769.  The following year it was rebuilt in its current location, north of the city gate.  The school contains examples of the classrooms along with a central Confucian shrine, and there are some similarities with similar Edo period institutions in Japan, which also based themselves off of a Confucian model. For those interested in more recent history, you may want to check out the Gimhae Folk Life Museum.  This covers some of the more recent folk traditions, clothing, and tools and home goods used up until quite recent times.  It may not be as focused on the ancient history of the area, but it certainly provides some insight into the recent history of the people of Gimhae. Today, Gimhae is a bustling city.  Not quite as big and bustling as Pusan or Seoul, but still quite modern.  You can easily get there by train from Busan or Gimhae International Airport, and there are plenty of options to stay around the city such that you can walk to many of the historical sites. For those used to traveling in Japan, there are both similarities and differences.  Alongside the ubiquitous Seven Eleven chains are the CU chain, formerly known as FamilyMart, and GS25, along with a few others.  Trains are fairly easy to navigate if you know where you want to go, as well – there's a convenient metro line that connects the airport to Gimhae city proper, and has stops right by the museums.  The KTX, the Korean Train eXpress, the high-speed rail, includes a line from Seoul to Busan.  And don't worry, from our experience there are no zombies on the train to- or from- Busan. Of course, in Korea they use Hangul, the phonetic Korean alphabet.  It may look like kanji to those not familiar with the language but it is entirely phonetic.  Modern Korean rarely uses kanji—or hanja, as they call it—though you may see some signs in Japanese or Chinese that will use it here and there.  In general, though, expect things to be in Korean, and there may or may not be English signs.  However, most of the historical sites we visited had decent enough signage that we only occasionally had to pull out the phone for translation assistance, and the museums are quite modern and have translation apps readily available with QR codes you can scan to get an English interpretation. Speaking of phones, make sure that you have one that will work in Korea or consider getting a SIM card when you get in, as you will likely want it for multiple reasons.  That said, a lot of things that travelers rely on won't work in Korea unless you have the Korean version.  For instance, Google Maps will show you where things are but it can't typically navigate beyond walking and public transit directions.  For something more you'll want the Korean app, Naver.  We did okay, for the most part, on Google Maps, but Naver is specifically designed for South Korea. Likewise, hailing a cab can be a bit of a chore.  Don't expect your Uber or Lyft apps to work—you'll need to get a Korean taxi app if you want to call a taxi or you'll need to do it the old fashioned way—call someone up on the telephone or hail one on the streets, which can be a tricky business depending on where you are. On the topic of streets: In Gimhae, many of the streets we were walking on did not have sidewalks, so be prepared to walk along the side of the road.   We didn't have much trouble, but we were very conscious of the traffic. Another note in Gimhae is the food.  Korea is host to a wide variety of foods, and Gimhae can have many options, depending on what you are looking for.  Near our hotel there were traditional Korean restaurants as well as places advertising pizza, Thai, and burgers.  Up in the main market area, you can find a wide variety of food from around Asia.  Vietnam, Sri Lanka, Uzbekistan, Nepal, and many more were represented, as well as Russian and Chinese cuisines. That said, our breakfast options were not so bountiful.  Our hotel, which gave us our own private hot tub, like a private onsen, did not serve breakfast, but there were a few cafes around where you could get a drink and a light meal in the morning,  and there were some pork Gukbab places, where you would put cooked rice in a pork bone broth for a hearty and delicious morning meal.  That said, if you waited a little later, there is a Krispy Kreme for those craving donuts, and a few French-inspired Korean bakeries, such as the chain, Tous les Jours, which is always a tasty go-to spot. If you prefer a wider variety of food you can choose to stay in Busan proper, instead.  It isn't that far, and you can take the train over to Gimhae in the morning.  However, I would recommend at least two days to see most of the Gaya related sites, and maybe a third or fourth if you want to chase down everything in the city. There is also an interesting amusement park that we did not get the chance to experience but may be of interest:  the Gimhae Gaya Theme Park.  This appears to be a series of interpretations of different Gaya buildings along with a theme park for kids and adults, including rope bridges, light shows, and some cultural performances.  It looked like it might be fun, but since we had limited time we decided to give it a pass this time around. In Busan, there are many other things to do, including museums, folk villages, and an aquarium along the beach.  Busan station is also conveniently located next to the cruise port, where ships depart daily for Japan.  This includes typical cruise ships, as well as various ferries.  For instance, there is a ferry to Hakata, in Fukuoka city, as well as an overnight ferry that takes you through the Seto Inland sea all the way to Osaka.  For us, however, we had booked the jetfoil to Hitakatsu, on the northern tip of Tsushima island – a very modern version of the Gishiwajinden account of setting sail in a rickety ship. Unfortunately, as we were preparing for our journey, disaster struck—the kind of thing that no doubt befell many who would dare the crossing across the waters.  Strong winds out in the strait were making the water choppy, and it was so bad that they decided to cancel all of the ferries for that day and the next.  It made me think of the old days, when ships would wait at dock as experienced seamen kept their eye on the weather, trying to predict when it would be fair enough to safely make the crossing.  This was not always an accurate prediction, though, since on the open ocean, squalls can blow up suddenly.  In some cases people might wait months to make the crossing. Since we didn't have months, and had a lot to see in Tsushuma, we opted for another, very modern route: we booked airplane tickets and left from Gimhae airport to Fukuoka, where we transitioned to a local prop plane for Tsushima.  You might say: why not just fly to Tsushima? But Tsushima doesn't have an international airport, and only serves Japanese domestic destinations. Hence the detour to Fukuoka, where we went through Japanese immigration and had a very nice lunch while we waited for our second, short flight. Even that was almost cancelled due to the winds at Tsushima, with a disclaimer that the plane might have to turn around if the weather was too bad.  Fortunately, we were able to make it, though coming into Tsushima airport was more than a little hair-raising as the small plane came in over the water and cliffs and dodged some pretty substantial updrafts before touching down on a tiny airstrip. And with that, we made our crossing to Tsushima island.  Or perhaps it is better to call them “islands” now, since several channels have been dug separating the north and south parts of Tsushima.  It wasn't quite how we had planned to get there, but we made it – and that kind of adaptability is very much in keeping with how you had to travel in the old days! One more comment here about the Korean Peninsula and Tsushima:  while we never had a day clear enough, it seems obvious that from a high enough vantage point in Gimhae or Gaya, one could see Tsushima on a clear day.  This is something I had speculated, but as we traveled it became clear.  Tsushima is actually closer to the Korean Peninsula than to Kyushu, a fact that they point out.  And so it was likely visible enough to people who knew what they were looking for. And yet, I imagine being on a small boat, trying to make the journey, it must have been something.  You hopefully had a good navigator, because if you went off in the wrong direction you could end up in the East Sea—known in Japan as the Japan Sea—or worse.    If you kept going you would probably eventually reach the Japanese archipelago, but who knows what might have happened in the meantime.  It is little wonder that ships for the longest time decided to use Tsushima and Iki as stepping stones between the archipelago and the continent. And with that, I think we'll leave it.  From Gimhae and Pusan, we traveled across to Tsushima, which has long been the first point of entry into the archipelago from the continent, often living a kind of dual life on the border.  Tsushima has gotten famous recently for the “Ghost of Tsushima” video game, set on the island during the Mongol Invasion – we haven't played it, but we understand a lot of the landscape was reproduced pretty faithfully. From there we (and the ancient chroniclers) sailed to Iki.  While smaller than Tsushuma, Iki was likely much more hospitable to the Yayoi style of rice farming, and the Harunotsuji site is pretty remarkable. Modern Karatsu, the next stop, is literally the Kara Port, indicating that the area has deep connections to the continent.  It is also the site of some of the oldest rice paddies found on the archipelago, as well as its own fascinating place in later history.  Continuing north along the coast of Kyushu is another area with evidence of ancient Yayoi and Kofun communities in Itoshima, thought to be the ancient country of Ito.  Here you can find some burial mounds, as well as the site where archaeologists found one of the largest bronze mirrors of the ancient archipelago.  Finally, we ended up in Fukuoka, where the seal of the King of Na of Wa was found. We ended our trip in Fukuoka, but the historical trail from Na, or Fukuoka, to quote-unquote “Yamatai” then goes a bit hazy.  As we discussed in an earlier episode, there are different theories about where Yamatai actually was.  There is the Kyushu theory, which suggests that Yamatai is somewhere on Kyushu, with many trying to point to the Yayoi period site of Yoshinogari, though there are plenty of reasons why that particular site is not exactly a good candidate.  Then there are various paths taking you to Honshu, and on to Yamato.  Those are much more controversial, but the path to at least Na seems mostly agreed on, especially since that was largely the path that individuals would follow for centuries onwards, including missions to and from the Tang dynasty, the Mongols during their attempted invasion, and even the various missions from the Joseon dynasty during the Edo period.  Today, modern transportation, such as the airplane, means that most people just go directly to their destination, but there are still plenty of reasons to visit these locations.  It was a lot of fun to sail from place to place and see the next island – or kingdom – emerging on the horizon. Next episode we will talk about Tsushima and give you an idea of what that island has in store for visitors; especially those with an interest in Japanese history. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

**Episode Description:**Join host Jason Teale on a captivating journey as he catches up on the adventures of the past few months in the world of photography in Korea. From braving rainy photo walks in Seongnamdong, Ulsan, to narrowly escaping cold waves during long exposure shoots, Jason recounts the exhilarating moments and heartfelt connections made along the way. As he gears up for the return of photography classes with the Ulsan Support Center for Foreigners and plans future photowalks to strengthen the community, listeners are invited to be part of the thriving photography scene in Korea. Plus, don't miss out on the exciting prospect of joining Jason for a cherry blossom workshop in Gyeongju. Tune in for inspiration, insights, and updates on all things photography.Support the showStay connected with the Sajin Photography Podcast for more captivating discussions, interviews, and updates on the vibrant photography community in Korea. Don't forget to subscribe, rate, and review me on your favorite podcast platform. Follow me on social media @the_sajin_photography_podcast on instagram for clips, content and upcoming announcements. Keep capturing those unforgettable moments, and until next time, happy shooting!

Here we are, almost at the end of the reign of Kashikiya Hime, with a couple of items, today. First is the reform going on with Buddhism, and, in particular, the state's involvement in selecting a "Head" of Buddhism to make sure that the religion is accountable to the State.  Then there are the dealings with the growing power of Silla, amidst the backdrop of a change on the continent from the Sui to the Tang dynasty. For more, check out our podcast website:  https://sengokudaimyo.com/podcast/episode-102 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 102: Temples and Tribute Iwakane and Kuranoshita stood on the deck of their ship, looking out over the waves and back towards their Yamato home.  Travel across the sea was always risky, but it was worth it.  Locals at the port on the southern tip of the peninsula were loading all sorts of goods into the hold of their ships, and when the two envoys returned home, they could only imagine how they would be greeted as heroes.  It had been a long journey, but they'd made it across the strait and upheld the interests of the Yamato court, and now they had a deal that could bring some measure of peace.  Not bad for a treacherous trek across the sea.  Next they just had to wait for fair winds and they could start the journey back to the archipelago. Looking out at the ocean, hoping to see some signs of the winds turning back from whence they came, it was then that they spied them—small dots that seemed to disappear and reappear on the horizon.  First just a handful, and then more and more.  As they came more into focus, their hearts no doubt sank.  It was an armada, fitted for war, and it was headed their way. ---- As we finish up the reign of Kashikiya Hime, aka Suiko Tenno, I want to deal with several events from about 614 to the year 624.  During this decade a lot happened.  Last episode we dealt with some of the smaller things, but two major things from this period were the further development of the Buddhist clergy—including bringing the institution under state control—and the reported invasions of Silla.  I say “reported”, because only the Japanese sources talk about them, but we'll talk about just why that might be.  Meanwhile, there were plenty of changes happening as the Sui dynasty transitioned into the Tang dynasty, and more. We're actually going to start with the changes to the Buddhist clergy.  This actually happened some time later than the rest of our narrative, but it makes sense to start here and finish up some of the things happening in Yamato, before expanding our view to the wider world. As we've seen, Buddhism officially arrived in Yamato by 538 according to our earliest record, though possibly it had been around in some form in the immigrant communities before then.  By the start of the 7th century, Buddhist temples were being built by some of the noble families of the court, including Soga no Umako, Prince Umayado, and others.  Originally, the Buddha was worshipped much as any other kami, but as nuns and monks were sent abroad to learn more about the religion, and as foreign monks were consulted on how things should be, they began to develop their own sangha, their own community, in the archipelago.  Those with interest or who took vows to enter the religion studied the sutras and other texts that had been brought over, and with the building of full-scale, continental style temples there would have been little doubt that this was something new and different. The tenets of Buddhism were those of non-materialism.  Adherents were supposed to work on loosening the bonds that kept them tethered to this mortal plane, including concepts of the self.  Monks were expected to be the ultimate examples of these teachings, especially seeing as how they dedicated themselves to learning the Buddhist Law.  Above all, Buddhist monks were expected to rise above base emotions such as anger, hatred, and lust. However, let's remember that these Buddhsit monks were only human, and it is also unclear how many had joined the monkhood entirely of their own volition.  For instance, back in 614, when Soga no Umako fell ill, we are told that a thousand persons entered religion for his sake.  Now besides the fact that the number of individuals is likely way off base—at most we see maybe 1400 monks and nuns across all of the temples only nine years later—this was not an uncommon thing to see in records of the time.  In Baekje, we similarly see large numbers of people taking orders on the behalf of a monarch or other person of importance.  The implication is that by having people enter religion—to take orders as a monk or nun—on your behalf would accrue to that person some measure of good karma.  This was seen as particularly important for the elite because they, of course, couldn't just become monks themselves—after all, if they did, who would be left to rule the country?  And so, they would have people do it for them, kind of like a version of “karma offsets”, where you get to continue to enjoy all the benefits of your worldly position by offsetting it with other people's devotion to religion. But one has to wonder how many people were just waiting around for some special royal or noble person to need some karma before taking orders.  After all, if someone was truly interested in taking orders, no doubt they could find a monastery and ask to join.  More likely, these were individuals who were impressed -slash- strongly encouraged to take orders on behalf of someone else.  This isn't to say that there were no true converts, nor that those who took orders in such a way never came to appreciate the Buddha's teachings.  However, it does, perhaps, make it a little more understandable when we learn that in 623 there was a major scandal in the Buddhist sangha when an ordained Buddhist monk apparently took an axe and struck his paternal grandfather. Murder was, of course, generally frowned upon—unless, of course, you were a member of the aristocracy and able to convict the person of something like rebelling against the court.  However, it was especially frowned upon by Buddhist monks, as it really didn't go well with the whole vibe that the Buddhist religion was trying to establish in the archipelago.  Anyone who entered Buddhism was supposed to be devoting themselves to the Three Treasures, not geriatricide. And we don't know why this monk did it, either.  Maybe he just chanted too many sutras and finally snapped, or maybe his paternal grandfather did something heinous and he thought it was his only solution.  Either way, this event sparked a major investigation of the Buddhist religion as a whole.  The court assembled all of the various monks and nuns and investigated just what had been going on in those temples, anyway.  Where they found wrong-doing, the courts decided to issue punishments. And apparently they found quite a bit of wrong-doing.  It isn't clear exactly what was going on, but there was enough that the Baekje monk Kanroku, or Gwalleuk in modern Korean, issued a memorial to the throne before the punishments were carried out.  In his memorial he detailed the history of Buddhism:  how it came from the West to the Han, and then 300 years after that to Baekje, and then how it had been transmitted to Yamato only 100 years after that—less than a century ago, really.  He noted how young Buddhism was in Yamato, and how the monks and nuns hadn't fully learned the Teachings of the Buddha.  As such, he begged for leniency for all of the monks other than the man who had killed his own grandfather—that was a punishment even Kanroku could not argue against. By the way, if the name Kanroku is familiar, we talked about him back in episode 94.  He was said to have been one of the teachers of Shotoku Taishi, and when he first arrived in Yamato we are told that he brought numerous books on various sciences with him, helping to kickstart a number of studies in Yamato.  He was clearly well respected by the court. And so the court heard this petition, and Kashikiya Hime granted Kanroku's request for leniency.  The monks and nuns were spared, except for the one, but that was not the end of the court's involvement.  Ten days later, they issued another ruling.  The court set up two official positions:  The Soujou and the Soudzu.  These two positions were created to oversee the monks and nuns.  Kanroku was made Soujou, or High Priest, and Kurabe no Tokuseki was appointed as Soudzu.  We are also told of another position, possibly one that already existed, as a member of the Adzumi no Muraji family was appointed as Houzu, the Head of the Law. These positions would help tie the practice of Buddhism to the court.  The temples were no longer simply autonomous units that could operate on their own.  Neither were they solely bound to the wealthy families that patronized them and helped pay for their upkeep.  The court positions provided a means of state accountability and oversight concerning the activities of Buddhism in the country.  After all, Buddhism, at this time, was largely seen as serving the state and the state elites.  While Buddhist doctrine might encourage the salvation of all sentient beings, to many of those sponsoring and setting up these temples, it was still a very transactional relationship.  The power of Buddhism was not simply in the siren's call of possibly throwing off the shackles of the material world, but also in the belief that Buddhist gods and Boddhisatvas could actively provide protection—both tangible and intangible—to the state and to the members of the court.  It is unlikely that farmers, living in their pit houses and working in the rice paddies, were thinking so much about going to the temple and what the Buddhist Law meant for them.  The nature of religion at the time was still one where the elites controlled the mysteries, and thus used that to justify their rarified positions. The idea of the position of High Priest may have been transmitted from the Buddhist traditions of the Yangzi river region and the southern courts.  Originally, in Yamato, it seems to have been intended as the chief priest of the country, as there was only one official sect of Buddhism.  This would change in later years as the position—and the Buddhist temples' relationship with the government—changed over time. Kanroku's time in this position seems to have been limited.  Less than a year later, in the first month of 624, a new priest arrived from Goguryeo, named Ekan, or Hyegwan in modern Korean, and he was made Sojo, or high priest.  Does this mean that Kanroku retired from the position?  Or perhaps he passed away.  Unfortunately, we aren't quite sure. Tradition holds that both Kanroku and his successor, Ekan, both were installed at Houkouji, aka Gangouji or Asukadera, the temple of Soga no Umako, demonstrating the power and influence that Soga no Umako's temple had at the time.  Ekan is also said to have been the founding patriarch of the Japanese Sanron school of Buddhism.  The Sanron sect comes from the Sanlun school of the mainland, also known as East Asian Madhyamaka, and was based on three texts—the “Sanron”—said to have been translated by Kumarajiva in the 4th and early 5th centuries. That both of these High Priests were installed at Houkouji definitely says something at the time.  It is possible that their dominion was simply over Houkouji, but an earlier entry suggests that was not the case, as in the ninth month of 623, some five months after the whole axe-monk incident, the Court ordered an inspection of temples of monks and nuns.  We are told that they made an accurate record of the circumstances of the building of the temples, and also the circumstances under which the various ordained individuals had embraced—forcefully or otherwise—the Buddhist religion.  They recorded information down to the year, month, and day that they took orders.  Based on that record we are told that there were forty-six temples in 623, and 815 monks and 569 nuns, for a total of one thousand three hundred and eighty five persons altogether.  That doesn't count the individuals working the rice land and otherwise helping provide for the upkeep of the temples themselves. As far as I'm aware, we don't have this actual record of the temple inspection, other than its summary here in the Nihon Shoki, but assuming it is true, it tells us some rather incredible things.  First, if we assume that Asukadera and Shitennouji were really the first two permanent temples to be built in Yamato, then all of this- the building of 46 temples, and the ordination of so many people- happened in the span of about thirty years.  That's an average of three temples being built every two years, and it probably wasn't that steady a pace.  It is entirely possible, of course, that many of the temples mentioned were still under construction.  After all, we saw how long it took to build Houkouji temple, or Asukadera, which we discussed back in episode 97.  Regardless, it goes back to what we mentioned about the temple building boom that took off, which also removed much of the labor force that would have otherwise been put to work building things like massive kofun. Also, assuming an even distribution, we are looking at an average of thirty monks or nuns per temple.  It was likely not quite so even, and with temples like Asukadera, or even Toyouradera, having many more monks and nuns  given their importance.  Furthermore, when Soga no Umako grew ill and supposedly had a thousand persons enter religion—which, as we've mentioned, likely wasn't quite that many—I suspect that many of those would have gone to Soga temples, such as Houkouji. By the way, on that one thousand people:  I would note that it is possible that some people only entered Buddhist orders temporarily, for a time, and that is why the numbers aren't larger.  Still, I think that Occam's razor suggests the simpler answer is that the numbers were simply exaggerated for effect by the Chroniclers, assuming that it even happened in the first place. So that was the story of Yamato expanding its state administration over the spiritual realm.  However, there was plenty of expansion they were doing in the physical realm as well.  They had expanded control to the island of Tsukushi, modern Kyushu, and were even dealing with the inhabitants of Yakushima, but they knew there was a much larger world out there. And so we see that in 613, two new ambassadors were sent to the Sui court.  They were Inugami no Kimi no Mitasuki and Yatabe no Miyatsuko.  We don't know much about the embassy that went though we know that they came back through Baekje the following year, bringing a Baekje envoy with them, because why not?  Baekje records talk about the Wa—that is the people of the Japanese archipelago—traversing their country on their way to the Sui court at various times, so this is all within the realm of what has been pretty standard, so far. The following year, we see that Silla sent a Buddha image to the Yamato court.  As per usual, our ever so faithful Chroniclers note that this is an item of “tribute” from Silla, as though they were some kind of vassal state of Yamato.  Which brings me to a point I've made before and I'll probably make again:  All history is political. The writing of history is an inherently political act, in that it attempts to capture some form of truth as the authors of history believe it to be.  What they choose to include—and what they choose to ignore—is all a choice. This should not be confused with facts: what actually happened and was observed.  But even the facts of the past  are all experienced through human senses and interpreted by human brains.  We can often only see them through what others have written or created, and what physical evidence remains, today, whether that is archaeological evidence, or even things like DNA or linguistic clues, passed down through the generations.  Keep this in mind the next time you hear someone talk about “historical revisionism”.  The stories we tell ourselves change as we better understand the world and the past from which we came.  To get upset about people providing a new vision of that past assumes that our previous understanding was somehow complete.  We might not agree with someone's take on it, but as long as we can agree on the facts, it isn't as if they are changing what actually happened, just providing a different understanding.  This of course gets much more difficult and convoluted when we realize that what we think of as facts might instead be suppositions, inferred from how we believe the world works. I mention this because looking across our various records we can see just how incomplete our understanding is of this time in Silla-Yamato relations.  We have to “pick sides” as it were, if we want to tell a story, or we could just throw our hands up in the air and say “who knows?”So let's talk about just what is missing from both the Nihon Shoki and the Samguk Sagi, two of our better historical sources from this time.  Clearly the Nihon Shoki has a pro-Yamato and pro-royal lineage bias, such that it is going to elevate the status of Yamato and the sovereign, almost completely ignoring any other powerful polities that may have once existed in the archipelago and placing Yamato on equal footing with the Sui dynasty, and above the countries of Silla and their ally, Baekje.  It is not exactly nuanced in its depiction. On the other side we have the Samguk Sagi.  Here we have a huge period in the 6th and 7th centuries with little to no mention of Wa or the Japanese archipelago.  This is especially true in the Silla annals, which only mention their interactions with Baekje, for the most part, and leave talk of Wa to the earlier years, before Silla grew into one of the three most powerful kingdoms on the peninsula.  Where we do find mention is in the Baekje annals, but even that is often sparse. This is likely for several reasons.  First off is the fact that the Samguk Sagi was written in the 12th century, over four hundred years after the Nihon Shoki was published.  This was the Goryeo period on the Korean peninsula, and so one might expect to see a greater focus on the former Goryeo, known to us as Goguryeo.  However, its author was Kim Busik, and the Kim family traced their roots to the royal lineage of Silla.  So he likely was plenty incentivized to prop up the Silla kingdom. Furthermore, it seems that the Samguk Sagi was pulled together from a variety of sources, often with second or thirdhand accounts.  For instance, they writers appear to have used Sui and Tang records to reconstruct what happened at various periods, especially in Baekje.   The “Record of Baekje” that the Nihon Shoki often cites appears to have no longer been extant for Kim Busik to peruse.  And so it is hard to tell what was left out for political reasons and what simply wasn't mentioned at all.  However, there is a note in the late 7th century, where the Silla kingdom complains about the constant raids and invasions by the Wa—raids and invasions that are otherwise not mentioned—that makes me think that perhaps there is something more to the records of Yamato and Baekje then might first appear.  It would be easy, perhaps, to dismiss what we see in the Nihon Shoki, but we are now only a century from when it was compiled.  So while the Chroniclers may have been biased in the way they recorded things, there is likely something there, even if they give themselves a larger role in the production. Alright, so enough caveats:  What does the Nihon Shoki have to say about all of this? We previously talked about the relationship between Yamato and the continent in Episodes 94 and 96, including prior attempts by Yamato to re-establish Nimna, which had been controlled by Silla since at least the 6th century, and Yamato's early contact with the Sui court.  And as mentioned above Inugami no Mitasuki and Yatabe were sent back from the Sui, returning with an envoy from Baekje in 615.  Then, in 616, a year after that, Silla sent a Buddha image as tribute.  In typical pro-Buddhist fashion, it is said that the image sent out rays of light and worked miracles.  Aston claims this was the gold image eventually installed at Houkouji—aka Asukadera. There is a bit of a respite in the record, like a show that took a season off during the pandemic.  We don't really have much mention of Silla or Baekje for about four to five years, just as it looked like we were starting to get regular communication.   That isn't to say the record is entirely blank, we just don't have records of regular contact with Silla and Baekje.  There is one record, which Aston dates to 618, though that may be a year off based on other sources, where a Goguryeo envoy arrives with gifts: flutes, cross-bows, and even catapults, we are told, 10 in all.  They also brought a camel, which must have been quite the sight, though I wonder how well it was doing after that voyage.  Finally, they brought some local products and two captives that had been taken during fighting with the Sui. This mention of Goguryeo fighting the Sui dynasty is rather significant, and it is part of the reason that many believe the Sui dynasty would fall in or around that same year.  Besides spending money on all sorts of public works projects—things like the Grand Canal, that would definitely be a wonder, but was also insanely expensive—the Sui dynasty was also fighting campaigns on their northern and southern borders, as well as facing raids by the Tujue, a group of eastern Turkic people.    The Sui had been pushing against Goguryeo, with whom they shared a border, and for the most part, Goguryeo had been pushing back.  At the same time, Goguryeo had some ambitious neighbors of their own on the peninsula—their sometime ally Silla being chief among them—so they had to also ensure that they weren't attacked from the rear as they were marshaling troops against the Sui. Fortunately for them, the Sui dynasty would eventually collapse, being replaced by the Tang.  Unfortunately, the Tang dynasty was not necessarily going to give up the push that the Sui had started. We'll probably need to do an entire episode on the Tang dynasty and Tang culture, as it would have a huge impact on all of East Asian culture, but for now, that can wait.  The death of the last Sui emperor set up a power struggle on the continent.  Li Yuan, Duke of Tang, took advantage of this and had himself proclaimed as the new Tang emperor, but he wasn't the only one contending for power.  Though he ruled from the capital at Chang'an, modern Xi'an, there were plenty of others trying to set themselves up as warlords and emperors in their own right, and Li Yuan would spend the entirety of his reign trying to quell these various threats and re-unify the empire under his rule.  Needless to say, there was a lot going on over there. As that was happening, around 621, Silla sent an ambassador to Yamato named, at least in Aston's translation, Imime, with the rank of “Nama”—a rank in the lower half of the Silla system.  Imime brought a diplomatic gift—that is to say “tribute” in the words of the Nihon Shoki—and a memorial for the Yamato court.  Apparently they hadn't brought memorials before, and this was the first time.  Memorials here are formal letters, typically referring to the type of letter from a subordinate to a superior.  I doubt that Silla was actually making themselves out to be a vassal to Yamato any more than Baekje, who is recorded as submitting numerous memorials, did the same.  However, the way diplomacy works, it would be understandable if the letter to a foreign ruler was presented in a flattering light.  Also, let's not forget that it was entirely possible that there was a bit of interpretation going on from one language, into the diplomatic language of Sinitic characters, and then into the native language of the court. So I think we can say that this is when Silla and Yamato started formal, written diplomatic correspondence.   These exchanges continued the following year.  Silla sent more envoys, and this time they brought a golden Buddha image, a golden pagoda, relics, and a large Buddhist baptismal flag, along with twelve smaller ones.  This was the Buddha image placed in the Hata temple at Kadono—which is to say, Hachiwoka Temple, known today as Kouryuuji, in modern Kyouto.  Other relics went to Shitennouji.  In addition, they brought the monks Esai and Ekou, as well as the physicians Ejitsu and Fukuin, bringing continental or “Tang” learning.  AT the same time, the envoys suggested that Yamato should send for the students that they had sent abroad to the Sui court, previously, as they had finished their studies.  They then launched into praise for the Tang court. And here we can say it would have likely been the Tang court.  As we discussed, the Sui dynasty had collapsed and a new dynasty, the Tang, had stood up in its place.  One wonders, then, about the students who had lived through those tumultuous times, and there may have been other reasons to reach out to the Tang court and restart their relationship.  It is also interesting that Silla appears to have close ties to the Tang—something that they would certainly work to strengthen in later years.  Silla's location on the other side of Goguryeo made them an ideal strategic ally to help put pressure on Goguryeo and force them to protect multiple fronts at the same time.  Besides the advice on bringing back students from the Sui—now Tang—court, I'd also like to take a moment and point out the gifts and the temples that were mentioned.  Shitennouji and Kouryuuji are both temples associated with Shotoku Taishi, but are also thought to have been closely related to individuals of Silla ethnicity in Yamato.  That they received the tribute coming from Silla is interesting. It looks like things were going well, but then, later in that same year, things took a turn.  We are told that Silla invaded Nimna, making Nimna fully a dependency of Silla. As we had discussed, before, Silla had long since taken Nimna and the other small polities around it.  It may be that they had retained some notional independence, as many of the kingdoms of this time were not necessarily fully established as we might think of a state, today.  However, any “invasion” was likely seen by Silla as simply quelling an internal dispute, assuming it happened at all.  What actually happened wasn't as important to us, however, as was Yamato's response. We are told that Kashikiya Hime considered an invasion, but Tanaka no Omi suggested caution, suggesting that someone be sent to the peninsula to figure out just what was going on.  Nakatomi no Muraji no Kuni, on the other hand, pressed for war.  He continued to beat that old drum claiming that Nimna originally belonged to Yamato, and that Silla shouldn't be allowed to have it.  Tanaka no Omi countered that it was better that Silla have it than Baekje, claiming that Baekje, Yamato's on-again off-again ally on the peninsula, could not be trusted to hold it—something of a strange stance.  Ultimately, Kashikiya Hime listened to Tanaka no Omi's advice, and she sent Kishi no Iwakane to Silla and Kishi no Kuranoshita to Nimna to see how things were going.  When they arrived at the peninsula, they were greeted by a single, brightly decorated ship.  When they asked whose ship it was, they were told it belonged to Silla, at which point they called into question why there wasn't a ship from Nimna.  And so the Silla sailors sent someone to bring out another ship, claiming that was the ship from Nimna.  The Nihon Shoki claims that this tradition of Silla greeting Yamato envoys with two boats dates from this time. To say I'm a bit skeptical is an understatement.  It sounds like Silla was just trying to appease the Yamato envoys so that they would deliver their message and go back home.  Perhaps they were putting on a show of Nimna's independence—who knows.  The Lord of Silla—an interesting flex by the Chroniclers, who have otherwise referred to the ruler of Silla as a “king”—sent eight high ministers, or Daibu, to provide Iwakane and Kuranoshita an update on the status of Nimna.  In response, the Yamato envoys apparently insisted that Nimna belonged to them and, at least according to the Nihon Shoki, Silla agreed.  Here I think we have to take the Chronicles with a bit of salt, and I really wish that we had better records for Silla, but unfortunately the sources we have from that side are silent about any interaction. Iwakane and Kuranoshita then began to plan the return trip with envoys from Silla along with more diplomatic gifts from Silla and Nimna.  With their work completed, they began the trek back to the islands.  Even if Silla was simply putting on a show for the ambassadors, they must have felt pretty good about themselves.  They had apparently settled the matter and were now on their way back to seal the deal.  All they had to do now was wait for a favorable wind so they could cross. And so they were probably taken aback when they looked out across the waters and saw boatloads of Yamato troops heading their way.  The Silla envoys saw this and immediately noped back to the capital at Gyeongju and left a lower level flunky to handle the diplomatic gifts, which Yamato probably already had loaded on board the ship.  Iwakane and Kuranoshita resigned themselves to the fact that the agreement they had brokered was now in tatters—they had just talked about peace and suddenly an invading army shows up.  So they shoved off and headed back to the archipelago. Apparently, while Iwakane and Kuranoshita were away, the hawkish faction of the Yamato Court had swayed Soga no Umako to their side, and he had pushed for the invasion.  Specifically, the Chronicles blamed the houses of Sakahibe no Omi and Adzumi no Muraji.  Apparently these two families remembered getting quite a pay out from Silla last time, when they took armies across the strait to help re-establish Nimna, but got basically paid to leave, and so they were hoping to do the same thing again. And so Sakahibe no Omi no Womaro and Nakatomi no Muraji no Kuni were made generals of a force that included a host of names of some of the prominent families as assistant generals.  Given all of the generals and assistant generals, it must have been a sizeable force, and the Chronicles say that it was ten thousand strong, though I don't know that we can trust any of the numbers, exactly. They made landfall and headed to Nimna, to prepare their attack and when the King of Silla heard they were there, Silla tendered their submission, and the generals sent back a memorial to Kashikiya Hime to proclaim their victory.  We aren't told whether or not Sakahibe no Omi or Adzumi no Muraji made any money on this venture, but they seem to have made out alright for themselves. Now, as I mentioned earlier, there isn't any really good corroborating evidence for all of this.  There is a note in 623 that Baekje sent an army to raid Silla's Neungno District, and there is the later 7th century note where Silla complains about the constant raids by the Wa, mostly referring to Yamato and the archipelago. There is one other thing about this period, however:  many scholars believe that this is the period where many of the stories of Okinaga no Tarashi Hime really became popular, and took the form that we mostly know them as, today.  As you may recall, Okinaga no Tarashi Hime is more commonly known as Jinguu Kougou or even Jinguu Tennou.  She was the wife to the sovereign known as Chuai Tennou and the mother to Homuda Wake, aka Oujin Tennou, someone who features prominently in the lineage of the current dynasty of Yamato sovereigns. We talked about Tarashi Hime and her much hyped “conquest” of the Korean peninsula back in Episode 40.  Many scholars treat Tarashi Hime as a fictional, legendary figure, possibly created specifically to mirror the reign of Kashikiya Hime, in the 7th century.  There are some who believe her story is actually based on raids and invasions by Yamato in the 7th century, especially given the scale and apparent control that she displays over the archipelago.  It is possible that in her day, assuming she did exist, that there was a much larger concern with subduing the Kumaso, which was probably more of an ethnic conflict between different cultures, with Wa forces eventually prevailing.  There was certainly commerce with the peninsula, so raids weren't out of the question.  But the scale of those raids may not have been quite as depicted. Again, though, it is hard to say.  The peninsular records are largely silent.  The Wa are depicted as almost more of a minor nuisance and they are more likely to give pride of place to Baekje forces in any allied assault, so it is really difficult to determine just what happened, when.  Regardless, we aren't finished with the peninsula.  There is still a lot more conflict yet to be seen. But, we are finished with this episode—and almost finished with this reign.  Next episode we'll cover the end of Kashikiya Hime's reign, when some of the cutthroat politics of the Yamato court will come to the fore.  The end of one reign and the beginning of another has always been a bumpy ride—has the enforcement of more continental style governance changed that at all?  We'll see. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for her work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

This episode we are looking at some of the earliest temples to be built in Japan.  Namely: Asukadera and Shitennoji.  These have pretty good claims to be some of the earliest temples, and they are mentioned in this reign, both in relation to the Soga-Mononobe War. For photos and more, check out https://sengokudaimyo.com/podcast/episode-97  Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 97: Asukadera and Shitennouji. First off, quick shout out to Craig for supporting us on Ko-Fi.com.  We'll have more information on how you can help support the show at the end of the episode. To recap so far, we are still in the reign of Kashikiya Hime, aka Suiko Tennou, in the 6th and early 7th centuries—though for this episode we are going to step back a little bit as much of this has origins in the 6th century, looking at the early spread of Buddhism and the founding of some of the first permanent temple complexes—specifically Asukadera in, well, Asuka, and Shitennouji in the area of modern Ohosaka. As we've seen, Yamato was in the process of importing various things from the mainland—both material culture and immaterial things as well, including philosophy and religion.  By religion, of course, we are talking about Buddhism, which we've already covered to some extent in Episodes 85 and 88, but let's go over a little bit of the history, shall we, and catch up with what has been happening since. Buddhism had likely been coming over to the archipelago since the arrival of Buddhist immigrants from Baekje and elsewhere, though their religion is not much discussed.  After all, the Nihon Shoki is focused largely on the Yamato royal family and the court, and so other than groups of immigrants beings settled and possibly organized into family groups, there wasn't much call to look into their day to day practices. It is also difficult to know just how far Buddhism had penetrated into the lower ranks of society on the continent, as well.  Certainly the courts had adopted Buddhism, but to what extent it was part of the daily lives of the common person, I don't know that I could say with any certainty.  Still, we can imagine that there were likely those who came over to the archipelago with an extant belief in the Buddha and some inkling of the rites and other aspects of Buddhist worship.  Did they set up small temples in their villages?  Or convert a house into a shrine?  Or did they just keep private practice and worship?  We don't know, and as far as I've come across we don't seem to have any conclusive evidence via the archaeological record, either.  And so we are left with the written record and what it has to say on the subject. The Nihon Shoki notes the first official mention of Buddhism in the archipelago as the arrival of a Buddhist statue from Baekje.  The official record puts this in the year 552, in the reign of Amekunioshi, aka Kinmei Tennou, and credits Soga no Iname with taking and building the first temple and setting up the first temple by repurposing his own house—or at least some part of his property.  Other families, however, opposed the Soga's attempts at bringing in and establishing this new religion and ultimately ended up destroying that first temple, tossing the image into the river. This whole thing repeated itself in 584, about 32 years later—Silla had given Yamato a Buddhist image in 579, and then an image of Miroku, aka Maitreya, and an image of the Buddha, aka Shakyamuni, were both found.  Soga no Umako, Iname's son and successor to his role as Oho-omi, took the two images and had a temple once again built, importing specialists and setting up three nuns to attend to the appropriate rituals.  Once again, the Soga's opponents, led by the powerful Mononobe family, cried foul and had the temple destroyed and the nuns stripped of their robes. There are a few things about this account that are more than a bit sus, however.  First, there is mention of that first Buddha image in both the Joguki, the record of the life of Prince Shotoku Taishi, as well as a record from Gangoji Garan Engi, a record from Gangoji temple—which is to say Asukadera, one of the temples we'll be talking about, today.  In those records we find a different date for the first Buddha image, with its arrival coming in 538, not 552.  That would have put its arrival a year before Amekunioshi, aka Kinmei Tennou, took the throne.  It is also rather interesting at just how much the two stories parallel each other, and one has to wonder if they were really two separate stories or if they were one story that got attributed to different members of the Soga family, for some reason.  It is also possible that they are different stories, but with similar elements that got conflated across each other.  Or it really was a matter of déjà vu, with the experience of Soga no Umako paralleling that of his father, Iname.  We also cannot discount some massaging of the text.  For one thing, they put it in the reign of Amekunioshi, who had a different maternal line than his previous two successors and elder half-brothers.  There may have been political reasons to keep the stories as they were and, hopefully, keep the story relatively tidy. Regardless of why, the implication seems clear that by 585 there were people in Yamato with some knowledge of Buddhism, as well as the necessary artisans and craftspeople to create a continental style temple complex. In the following years, the fight between the Soga and the Mononobe escalated with the death of sovereign and the ensuing succession dispute.  The Mononobe and their candidate, Prince Anahobe, were destroyed by forces in league with the Soga family.  During that conflict, which we covered in Episodes 90 and 91, there was a point where both Soga no Umako and his nephew, the young Prince Umayado, each prayed to the Buddha for victory, promising to erect a temple if they succeeded.  Indeed, they did succeed, and based on their vows, two temples were eventually created. The first temple is known as Asukadera, or the Temple of Asuka, although it also is known by its official name of Hokoji, and later Gangoji.  Construction of Hokoji started in 588, and is attributed to Soga no Umako. The second temple is Shitennoji, or the Temple of the Four Heavenly Kings.  We'll talk about them a bit more, later, but the Four Heavenly Kings are four gods, who appear to pre-date Buddhism, who were co-opted into the Buddhist pantheon as protectors of Buddhism, each one representing a cardinal direction.  Shitennouji's traditional founding is given to us as 593. Both of these temples still exist, in one form or another.  If you go to Asuka, today, you can find a small Asukadera on the site of the previous temple, but it is much reduced from its original form.  When it was built, Asukadera would have been at the center of the political heartland of Yamato.  It was the land of the Soga, but also the location of the palace of Kashikiya Hime, and it likely rivaled her palace for pride of place in Asuka.  However, when the capital eventually moved away from Asuka—first to nearby Kashihara, but then across the Nara basin to Heijo-kyo, modern Nara city—the temple buildings were removed to Nara, to modern day Gankouji, though the site of Houkouji continued to be used as a small, local temple.  The modern temple in Asuka does have a Buddha statue, however, that they believe to have been the original Daibutsu, or Giant Buddha, known as the Asuka Daibutsu.  It changed hands many times over the centuries, but has since come back to Asuka, though a little worse for wear. Shitennouji, on the other hand, is in the heart of modern Ohosaka, in the Tennoji ward.  The buildings of Shitennouji have been rebuilt numerous times, although supposedly by the same construction company, one of the oldest businesses in the world, and they remain in their original configuration.  Since they've been rebuilt, however, this is why you will often hear of another temple, Horyuji, also associated with Prince Shotoku Taishi, as being the oldest temple in Japan, as it has the oldest extant buildings.  Make no mistake, however—Asukadera and Shitennouji were founded first, and both still survive in some manner. These two temples do a lot to help us better understand Buddhism and its influence, but also helps us understand more than that.  They help us look into the politics of the time, and even illuminate some of the apparent tensions between different immigrant groups from Baekje and Silla that were becoming more and more prominent in Yamato. Of the various early temples that were built, Asukadera is perhaps one of the most well-documented, both in the historic record as well as the archaeological evidence.  Donald McCallum, in his book, “The Four Great Temples”, notes that serious study of Asukadera began around the Meiji and into the Taisho era, in particular calling out the work of Fukuyama Toshio, published in 1934.  Up to that point, it was mostly looking at the histories—both the Nihon Shoki and also works like the Gangouji Engi, the record of Gangouji, the later name for Asukadera.  He determined that much of the record, though it claimed to have been written by Shotoku Taishi himself, was actually written later than the Nihon Shoki, based on linguistic analysis.  However, there were some sections that appear to be earlier or contemporaneous with the Nihon Shoki, likely pulled from other works, which the Nihon Shoki may have been pulling from as well, including inscriptions on the extant temple buildings at the time.  This was determined by things like the grammar and Sinitic characters used, as well as the lack of terms like “Tennou”, which still were not in use until later periods.  It is also interesting to note that Shotoku Taishi is referred to in the document by the name “Prince Umayado no Toyotomimi” Based on that analysis, it seems fairly certain that Soga no Umako was, indeed, largely responsible for donations to build Asukadera, although the Nihon Shoki gives credit to Kashikiya Hime as well.  That and certain other features of the Nihon Shoki account were probably added later, possibly at the urging of the Gangouji priests themselves, to stress a stronger connection with the Yamato royal family rather than just Soga no Umako. The text gives a brief history of Buddhism, which is where we see Buddhism being introduced as early as 538, though it seems to suggest this was still in the reign of Amekunioshi, aka Kinmei Tennou, rather than his predecessors.  Soga no Iname is still given much of the credit, though there is a note about Kashikiya Hime also installing a Buddhist icon in her own quarters at one point—something not mentioned in the Nihon Shoki.  It does mention the various pro- and anti-Buddhist arguments and steps that the various sides took, including Umako having three nuns ordained and them being eventually defrocked—though without mention of them being whipped, which may have been too much or could be sensationalist additions to the Nihon Shoki text. One thing that is notably missing in the Gangouji Engi, at least as McCallum summarizes it, is mention of the Mononobe and Soga conflict, and so there is no mention of any special vow that was made to build Asukadera if they were victorious—let alone anything about the vow to build Shitennouji.  Instead, it is instigated by the three nuns, who request both a nunnery and a monastery, each with at least 10 ordained nuns or priests, as that was the number required for many of the rites and to ensure proper ordination could take place in the future, thus allowing them to grow the religion.  These two temples would need to be close enough so that they could each hear the bells from the other. Although priests were requested from Baekje, too few came over in response, which is why the nuns themselves were sent over to get a proper ordination.  They return in 590 and urge the completion of the two temples—Asukadera and Toyouradera, the latter using the land that was previously Kashikiya Hime's palace prior to her moving to the Oharida palace site, nearby. All of that was based on the extant texts, but there were also archaeological excavations that took place in 1956 to 1957, as well as later investigations in and around Asuka Temple and the general area.  Even today, excavations in the regions are ongoing, and in a recent visit I saw them excavating nearby palace ruins.  Fortunately, the area has not seen the kind of heavy urban development, whether in the modern or pre-modern period, that many other areas have gone through, with much of the land having been returned to farmland, and the importance of the area, today, is well understood. The initial excavations were a bit surprising.  Based on extant temples such as Shitennoji, it was expected that Asukadera would have been planned out in such a way that there was a straight line from the central gate, to the pagoda and the kondou, or golden hall, sometimes called an image hall, with the koudou, or lecture hall, in back.  Often there is some separation of the lecture hall from the other two.  These buildings are both connected and separated by gates, walls, and pathways, including covered cloisters along the wall, which conforms to the pattern of temples on the Korean peninsula as well.  This is very reminiscent of the Baekje layout for temples, and may include other elements such as belfries or similar. The three main buildings each serve a purpose.  As we noted back in Episode 84, the Pagoda had replaced the Stupa, and was often a reliquary, holding relics of some kind.  Then there is the Kondou—literally golden halls, as many of the statues and other artwork would be gilded and designed to reflect light, often shining out from the darkness with the goal of leading more people to consider enlightenment.  These are the halls where images are placed—hence the other term, “image hall”—whether metal, wood, stone, et cetera. The pagoda and the kondou may be areas of personal worship, with believers coming to visit them, perhaps to venerate a particular aspect of the Buddha or contemplate something, and images or particular relics are often ascribed particular spiritual power.  Often these are included together or near one another. On the other hand the koudou, or Lecture Hall, also known as the Ordination Hall, would be the place for sermons and various ceremonies.  In many ways these are the “working” areas of a temple, and while they often have images and are ornately adorned, they have, in some ways, a more utilitarian function, and in many early temple layouts they are often held apart from the pagoda and kondou in some way. At Asukadera, the excavations revealed that it was not planned out in the standard three building model, all lined up, as had been expected.  Instead, there was a walled courtyard, with cloisters around the sides and a central gate that led to a pagoda in the middle of the area.  Then there were three buildings, identified as individual kondou, or image halls, spaced equally to the left, right, and behind the pagoda.  A larger building was then found behind the walled courtyard area, determined to be the temple's lecture hall.  All of this was enclosed in another wall, which seems to have defined the larger area of the temple. This layout is fairly unique.  It doesn't exactly fit anything we've seen in Baekje or Silla temples of the period, and most closely resembles something out of Goguryeo.  It may be worth noting that there are records that claim the King of Goguryeo provided funds to help build temples in Japan, and that some of the monks involved, including the monk Eben, or Hyephyeon, who helped initially ordain the Zenshin and her fellow nuns, was said to be a man from Goguryeo, and so may have had some influence on the design. On the other hand, the rooftiles found at the Asukadera site are very much in the Baekje tradition.  Up to this point, there is no indication that the Japanese were using rooftiles in their construction, and were likely using thatching, much as many Shinto shrines continue to use to this day.  The use of rooftiles is thought to have started with Buddhist temples, and occurred much earlier than their use in other buildings, including palace buildings.  Since rooftiles were ceramic, they required different construction techniques so that the roof could support the weight, which would further explain the need to import craftsmen from the continent to help build these structures. Rooftiles are not necessarily the most exciting thing for people wandering through a museum.  Often one is looking at weapons, jewelry, or haniwa statues, and suddenly you come across a plethora of tiles from different buildings, and it can be easy to just glance past.  Without understanding what you are looking at, the rooftiles often seem the same—or same-ish.  The majority of the tiles are plain, without much distinction.  End tiles—whether round or flat—often have similar decorations, such as lotus flowers, and they are often very similar to one another.  Furthermore, these are rarely refined works of art—tiles were meant to be mass produced and were often created quickly to meet the demands of construction. Despite all of this, I think it is worth recognizing that the rooftiles are often important to helping archaeologists, especially when the rest of the building is no longer extant.  Rooftiles often would fall off and get buried, or even be reused in some way to edge a gutter or something similar.  However, how they are made, the molds that were used, the composition of the clay, etc. can all be analyzed to provide information about the age and size of a structure, helping to know when different buildings may have been built or rebuilt, as well as providing some information on where the materials were coming from.  And for those who want to learn more, you can be sure that every part of a tile has its own specialized name and vocabulary—it is something that you can really delve deep into if that is your thing. The rooftiles at Asukadera are somewhat odd in that they are not as uniform as one might expect, and this may come from the fact that they had imported different tile makers from Baekje, and so each one set up their workshop with slightly different standards.  Later, as Yamato as more temples and other continental style buildings were built, these would become larger, more standardized industries.  Still, that they seem to conform to the general patterns found in Baekje speaks, again, to the location that the craftsmen were likely from, as well as the connections mentioned in the texts. And so we see at least Baekje and possibly Goguryeo influence on the design of this temple. One other thing that has been found is the stone pedestal for an image in the central image hall.  We know that at some point a large image was crafted, and the Asuka Daibutsu, or Giant Buddha Image of Asuka, is still extant, and the stone pedestal was likely where it or a similar image sat at some point.  However, just when this image was created and installed is still unknown—there are references to various images, but nothing that can be directly attributed to the current Asuka Daibutsu, though various scholars have identified it as being consistent with the Asuka style from at least the 7th century. The earliest information talks about the stone Miroku, or Maitreya, image that Kafuka no Omi brought back.  It was probably not that large, and it seems that it was eventually enshrined at Asukadera in some form.  There are mentions of various icons made in the early 7th century as well, which could refer to this.  It is said that it was made in 609 by Kuratsukuri no Tori, though that is not without controversy.  It was damaged in a fire in 1196, which was originally thought to have destroyed everything.  Indeed, an examination of the image has shown that it appears to have been reconstructed, though there is some evidence that the face and right hand are likely original, while the rest of the body was refashioned, probably from the burnt and melted pieces that were damaged in the fire.  It still sits in the Angoin at the modern site of Asukadera, for anyone who wants to come and see it. Taken together, this can give us some idea of what it took to build the temple.  Previous so-called temples appear to be conversions of local buildings, with perhaps some work on building a proper pagoda, but at Asukadera they went full-out to build according to the continental standards.  That said, there has been a significant amount of ink spilled over just how this process went. Based on the Nihon Shoki, it would almost appear that everything arrived, fully formed, at the end of 588.  As I've noted previously, the way that the Nihon Shoki records read it can sometimes be difficult to figure out exactly what happened when, as a single entry will often contain details that must have happened before or after the date of the entry itself, and it isn't entirely clear exactly what happened on the referenced date, in many cases.  Furthermore, since the Chroniclers were pulling from other sources, there is always the possibility that they, themselves, misinterpreted something.  Finally, I would note that their primary goal was to give readers and idea of what happened that conformed with what was known as true and what supported the state institutions.  Would it have mattered to them exactly when Asukadera was built, as long as it was generally right and in the regards to the appropriate sovereign and nobles?  Probably not. It likely would have taken some time to pull everything together.  There would have been planning sessions, and drawings.  They would have to harvest the right kind of wood and shape it based on the designs, and an entire industry of tile-making would have to be set up, likely with local hands learning the process.  Similarly, woodcarvers would have already existed, but they would likely need to learn new techniques to account for the continental design.  And then there were the various rituals that would need to be carried out.  This is all in addition to any stonework, special metalwork, or other such things that had not been previously done in the archipelago.  On top of that, there would have been issues of translation, with immigrant artisans directing their various groups of craftsmen. It is possible that work for planning the temple began as early as 588—which may have just been the request for more craftsmen—and then in 596, when we have textual evidence that some part of the temple was “finished”, that may have been nothing more than the pagoda by that time.   It is then unclear whether the other buildings were finished together or in separate phases—perhaps the central image hall was finished, and then the two on the sides of the pagoda were added at a later date.  Images may have also been shifted around as new images, like the Asuka Daibutsu, were completed.  Many scholars have argued for different interpretations based on their readings of the texts, but none of the evidence is so clear as to be incontrovertible. What is clear is that this was a grand temple, and that would have been equally clear to everyone who viewed it.  Furthermore, this temple was connected directly to Soga no Umako and the Soga family.  Something to consider:  Just as the giant tomb mounds helped demonstrate the power of various clans based on the work and resources that went into them, a temple like Asukadera would have provided similar cache for the Soga family.  This is more than just religious devotion, it was a political statement, made in the heart of the region that Kashikiya Hime was ruling from.  Visitors to her palace—not to mention later palaces in the area—would have hardly been able to miss the pagoda and the tiled rooves, and locals would have likely heard the toll of the bell, assuming that both they and Toyouradera had them as the sources mention. Speaking of Toyouradera, I have less information on that compound, but it seems to have been built sometime later.  Kashikiya Hime moved to the new Woharida palace around 603, which would have freed the Toyoura palace buildings to be used for the nunnery.  While there is evidence of a pagoda being built, I suspect that it originally reused the old palace buildings, repurposing them, and then would have been built out as time allowed.  There is still a temple in Toyoura, and some remains that have been examined, but I am not aware of anything as extensive as the work on Asukadera. In comparison—and perhaps contrast—to Asukadera is the other temple of this episode: Shitennouji, the temple of the Four Heavenly Kings.  Now while many later texts certainly involved both Kashikiya Hime and Prince Umayado in the building of Asukadera, it is clear that Soga no Umako played a leading role—and was probably the primary patron for that temple.  In contrast, Shitennouji is directly associated with none other than Prince Shotoku Taishi.  It claims to have been founded in 593, based on the account of the Nihon Shoki, and it is said to have been commissioned by Crown Prince Shotoku, aka Prince Umayado, in response to the Four Heavenly Kings' intervention in the Soga-Mononobe war. To put some of this in perspective:  Prince Umayado is said to have been born in 574, and he would have been a teenager during the Soga-Mononobe war, and would have been about 20 years old or so in 593.  Granted, this is Shotoku Taishi we are talking about, and all of the history about him claims that he was quite precocious.  It is said that when he was born, his hands were clasped together.  Two years later, he opened his hands and it was revealed that he had been born holding a relic of the Buddha, which was later enshrined at the temple of Houryuji. Speaking of Houryuuji, I'm sure we'll spend more time on it in a future episode, but here's what you probably should know for context.  Houryuuji was built on the site of Prince Umayado's Ikaruga palace, and is also said to have been directly patronized by Umayado, aka Shotoku Taishi.  Furthermore, it has the oldest extant wooden buildings in the world, let alone in Japan.  And yet, the Shitenouji temple appears to get more air time in the Chronicles, which may be a factor of several different things, but primarily indicating that Shitenouji and its patrons were ascendant at court at the time that everything was being written down, whereas it appears that Houryuuji may have been rebuilding after a fire, and therefore was not as prominent as it would later be.  Either way, I encourage people to visit both to get a better idea of this period. There is less textual evidence—or perhaps there has simply been less scrutiny—for the founding of Shitenouji, and its position is hardly central to the Yamato court.  Nonetheless, it is in a place of prominence, as it was near Naniwa, the port to the Seto Inland Sea and beyond.  This was also an area that had a high number of immigrants from the mainland, which I'll be returning to in a bit. As I mentioned earlier in this episode, Shitenouji follows what we might consider a more traditional design.  Entering through the central gate, one comes upon the five storied pagoda, behind which stands the kondou, or image hall.  All of this is surrounded by a cloistered wall, which encircles both until you get to the north end, where the wall terminates at the koudou, or lecture hall.  The buildings are brightly painted and decorated in red, green, and white—colors that would have likely adorned Asukadera's posts as well, and which we see in many later temples and images.  In fact, the image of a Buddhist temple as brown and plain comes later, likely originating with just the ravages of time and the lack of funding to keep up with the paint, which was originally said to help preserve the wood and prevent damage from insects.  Eventually, some sects would come to prefer the more subdued image brought about by natural wood, creating a new aesthetic that continues to be popular.  Today you can find a variety of different temple buildings from different eras, some of which maintain the bright colors that would have likely been part of any early temple. There have been some excavations around Shitenouji, which appear to confirm that the shape has remained roughly the same over the centuries, from what I can tell.  The buildings themselves have been rebuilt over the years, but maintain a certain characteristic that seems appropriate to the early temple period.  This may be due to the fact that the temple has retained the services of a family of temple builders that continue to operate as a business, even today.  Kongou Gumi claims that it was founded in 578, when craftsmen were brought from Baekje to help build temples in Japan, making it the oldest company in the world, though it is now a subsidiary company of the Takamatsu Construction Group.  They continue to specialize in traditional temple, shrine, and castle construction, preserving ancient techniques, but also employing modern materials, such as concrete and rebar, where appropriate. While they were specific to Shitennouji, they were not exclusive, and in the 16th century they helped rebuild Osaka castle.  They have repeatedly rebuilt Shitennouji and maintained it through the years, even after it has, at times, been completely destroyed by fire or even typhoon. The story of Shitennouji's founding we talked about in the episode on the Soga-Mononobe War, but to quickly recount:  The young Shotoku Taishi crafted figures of the four Heavenly kings and prayed for a Soga victory, promising to build a temple if they won.  The Soga did win, and so he followed through by building this temple, using land taken from the Mononobe during the war. So who were the Four Heavenly Kings?  Why didn't he just pray to the Buddha? The Four Heavenly Kings are gods from India that were transmitted along with Buddhism as Buddhist Deities.  They are: Vaisravana, aka Tamonten, in the north Virudhaka, aka Zouchouten, in the south Dhrtarastra, aka Jikokuten, in the east  And Virupaksa, aka Koumokuten, the west. In general, if you are at a Japanese temple, and you see the name end with “Ten” it may be referring to one of the various Heavenly Kings. The four heavenly kings are devas, and included as four of the 20 or 24 devas who manifest to protect the Dharma.  Given their role in protecting the various cardinal directions, they became popular in East Asian Buddhism, and show up in various Mahayana texts, but they also appear in Theravada traditions as well.  It is unclear exactly when and how they became associated with Buddhism, though it wasn't uncommon for Buddhism to co-opt various gods and deities and turn them into aspects of the Buddha, Boddhisatvas, or, as in this case, protectors of Buddhism.  We see similar things happen in the archipelago as various kami are, on occasion, given Buddhist aspects and accepted as defenders of Buddhism. It appears that they have a particular place in the Konkoumyou Sutra, or Sutra of Golden Light, which is where they appear to have entered East Asian Buddhism.  This sutra may have been translated as early as the 5th century, though the Nihon Shoki uses quotes that appear to come from a translation likely made around the 7th or 8th century, which was likely popular at the time that the Nihon Shoki was being compiled.  Not only that, but later in the 8th century, various Kokubunji, or provincial temples, would be set up under state sponsorship, in part to create spiritual protection for the realm, and these were specifically set up as temples of the Four Heavenly Kings.  So we can see that belief in the efficacy of the Four Heavenly Kings was important around the time that the Chronicles were being compiled. In addition, Shitennouji is heavily influenced by what some call the “Cult” of “Shotoku Taishi”.  Again, by the time that the Nihon Shoki was being compiled, Prince Umayado had already been lifted up on a pedestal and turned into something more than just a Prince—however influential he may have been.  He became known as the Father of Buddhism, and the Father of the Nation, having also played a part—we are told—in the creation of the first ever 17 article constitution.  He was a Soga relative but he was not, importantly, a member of the direct Soga line, which would land on hard times just a few generations later and be on the political outs. Michael Como, in his book on Shotoku Taishi, also points out that Shitennouji was associated with the Abe family and with various lineages with ties specifically to Silla, including groups like the Hata—although the layout of the temple still accords with Baekje temple design, as far as I can tell.  Still, by the 8th century in particular, Shitennouji and similar temples claiming sponsorship or connections to Shotoku Taishi appear to have had connections with lineages descending from or with connections to Silla.  Spoiler alert:  Silla would eventually take over the entire Korean Peninsula, and therefore, by the 8th century, there were no new “Baekje” or “Goguryeo” immigrants—anyone coming over was from Silla.  And Michael Como points out that there seems to have been a bit of a political rift and distinction between Silla descended lineage groups and Baekje descended lineage groups.  Asukadera and the Soga family—and even Shotoku Taishi's temple of Houryuuji—appear to have been firmly attached to the Baekje lineages, whom they had sponsored to come over to help them promote Buddhism, but by the 8th century, Silla-backed groups were more dominant.  He points to a “split” in the Shotoku Taishi worship, with the Silla-backed temples dominating the narrative in the 8th century and beyond. This may also play into the story of the founding of Shitennouji, as there is a similar story in the Samguk Yusa, as Como points out.  In it, the King prays to the Heavenly Kings for victory against the Tang, and that same King is said to have built the Sacheonwang Temple in the Silla capital of Gyeongju.  This temple would become a model for later temples in Silla, and introduced a layout with two pagodas, rather than one.  We see this pattern arrive in the archipelago, influencing temples like Yakushiji, in modern Nara. Unfortunately, this all seems to just muddy the waters.  I think we can probably say that the founding of Shitennouji by a young Shotoku Taishi, while possible, seems a bit sus.  Sure, I guess they could have built a temple on the land taken from the Mononobe—it would have been quite the statement given that the Mononobe had been so anti-Buddhism, at least according to the textual records.  But was it originally dedicated to the Four Heavenly Kings?  Or did that part come later, as the texts on the Four Heavenly Kings grew more popular? I suspect that the temple, which seems laid out in the standard Baekje style, was no doubt one of the early temples, and it may even have been built on Mononobe property.  But the association with Shitennouji—and the legend of Shotoku Taishi—probably came later.  It was in a great position, however, to gain patronage from newly arrived immigrants, as the port of Naniwa would have been one of the more cosmopolitan locations, and after the downfall of Baekje and Goguryeo, most of those people crossing the sea would have identified with Silla. Regardless of the legends behind it, Shitennouji does appear to have a claim to be one of the oldest temples in Japan, and shortly after it was built—or at least they started work on the temple—we are told that Kashikiya Hime told Shotoku Taishi to aggressively promote Buddhism, which seems to have kicked off a temple-building fad.  No doubt the prestige that came from being connected with a temple like Asukadera or Shitennouji had some small part to play in that. Temples would become another source of spiritual, and thus political, power, for various kinship groups, much as shrines and kofun were as well.  In fact, the temple building craze is often seen as the beginning of the end of the Kofun period.  All of the money and resources that were poured into temple building—whether as private projects or as state sponsored projects—would put a huge drain on the labor pool for things like monumental tombs.  In addition, as Buddhist theology took hold, a dedicatory temple was, in many ways, more useful, as it could be a way of building merit for the dead, as opposed to simply building giant tomb mounds.  That doesn't mean it ended immediately, but as I've mentioned before we start to see the tomb sizes shrink.  Nothing would rival the middle kofun era building projects, and there would be a greater focus on building things like temples. I also suspect that this new style of construction may have had other knock on effects as well.  Grand buildings such as those built for temples, and later palaces, were not quite so easy to dismantle and reassemble elsewhere.  These were major construction projects and the materials were now heavier, especially those tiled roofs.  Not that it was “easy” to just build a palace in the older style, but it was clearly something that could be done quickly if necessary, as shown with the construction of various temporary buildings for envoys and the like—or even the decision to move to a new palace part way through a reign.  These new buildings weren't the same, and we can see how, when Asukadera was moved up to Nara—where it is known as Gankouji—they clearly left many of the buildings and materials behind and likely built new buildings in the new capital.  Giant images would also have been difficult to transport, and probably easier to just commission a new one.  Had Asukadera, aka Houkouji, not burned down and been generally neglected by the court, which by then had moved on to Heian-kyo, then perhaps it would have retained some of the buildings, as Houryuuji, did.  Unfortunately, it did burn down, and so today is only a shadow of what it once was—though still worth a visit, in my opinion. And that's where we'll wrap things up for now.  Until next time, then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.   

In this episode, I talk about the challenges most of us face when heading out to shoot a sunrise. I also talk about my favourite place to shoot the sunrise and that is in the Eupcheon Harbour. This is an area that I love to go to because of the great rock formations out there. Have a listen and let me know if you like it. Support the show

Hello and welcome to the 23rd episode of my trip! In today's episode, I will be covering the second half of our time in South Korea which was Busan and Gyeongju. This will also be the last solo episode of our backpacking trip this year as we go into a new phase of our travels which is revealed in the summary episode after this one. Busan is South Korea's second city with amazing beaches in a bustling city and they are gunning for the Expo 2030 so a lot going on! We also took a day trip to Gyeongju which is where you will find stunning scenery amongst traditional Korean villages. Both were amazing places that I would highly recommend. Those rolling green hills in Gyeongju are to die for, aaaah! Enjoy! Be inspired!Winging It Travel PodcastHost/Creator/Writer/Composer/Editor - James HammondProducer - James HammondPodcast Art Design - Swamp Soup Company - Harry UttonPodcast SupportDiscovery Car Hire - https://www.discovercars.com/?a_aid=Jhammo89Merch Store - https://www.teepublic.com/stores/winging-it-travel-podcast?ref_id=25823Want some insurance whilst travelling and/or working remotely? Book below with SafetyWing.https://safetywing.com?referenceID=wingingittravelpodcast&utm_source=wingingittravelpodcast&utm_medium=AmbassadorBook Flights With Expedia Canadahttps://prf.hn/click/camref:1100lqfY7/creativeref:1100l68075/destination:https://www.expedia.com/Flights?siteid=1&langid=1033Book Hotels with Hotel.comhttps://hotels.prf.hn/click/camref:1101lqg8U/creativeref:1011l66932/destination:https://uk.hotels.com/?pos=HCOM_UK&locale=en_GBBuy Me A Coffee - https://www.buymeacoffee.com/wingingitEtsy StoreBuy my Digital Travel Planner - https://www.etsy.com/ca/listing/1220056512/digital-travel-planner?click_key=c580edd56767d7b03612dfae3b122f32e15fe1ec%3A1220056512&click_sum=80ff0159&ref=shop_home_recs_2Stickers - https://www.etsy.com/ca/listing/1216492546/winging-it-travel-podcast-stickers?click_key=ed1139c660585f268a8192aa8c136a5915118968%3A1216492546&click_sum=b8a8a048&ref=shop_home_recs_1&frs=1Contact me - jameshammondtravel@gmail.com or message on my social media on the links below.Social Media - follow me on:YouTube - Winging It Travel Podcast https://www.youtube.com/channel/UC173L0udkGL15RSkO3vIx5AInstagram - wingingittravelpodcast - https://www.instagram.com/wingingittravelpodcast/TikTok - wingingittravelpodcast - https://www.tiktok.com/@wingingittravelpodcastFacebook - Winging It Travel Podcast - https://www.facebook.com/jameshammondtravelTwitter - https://twitter.com/PodcastWingingReview - please head to Podchaser and leave a review for this podcast - https://www.podchaser.com/podcasts/winging-it-travel-podcast-1592244 or alternately you can leave a review and rating wherever you get your podcasts!MY SISTER PODCAST/YOUTUBE CHANNEL - The Trendy Coffee PodcastPlease follow and subscribe below.YouTube Channel - https://www.youtube.com/channel/UCgB8CA0tAk3ILcqEZ39a33gPodcast Links - https://linktr.ee/thetrendycoffeepodcastThanks for your support, James

Career strikeout leader Gyeongju Kim talks about his pitching approach....how he got to Sioux Center from South Korea and hopes for continuing his baseball career.

Link to full transcript at https://www.fluentfiction.org/... Fluent Fiction - Koreanwww.FluentFiction.org/Korean Bonding Beyond Language: Yoori and Jang-Hee in Gyeongju Story Transcript: Ko: 유리와 장희는 한국 경주에 있는 조부모님을 방문하는 꿈을 꾸었습니다. En: Yoori and Jang-Hee had a dream of visiting their grandparents in Gyeongju, South Korea. Ko: 그들은 마침내 그들의 꿈을 이루게 되어 기뻤지만 한 가지 문제가 있었습니다. En: They were excited to finally fulfill their dream, but there was one problem—neither sibling spoke the language. Ko: 유리는 장희에게 자신이 그들을 돌봐주고 통역을 해주겠다고 약속했다. En: Yoori promised Jang-Hee she would take care of them and act as their interpreter. Ko: 로스엔젤레스에서 온 두 남매는 경주에 도착해 전통 활을 들고 조부모님의 환영을 받았습니다. En: The two siblings from Los Angeles arrived in Gyeongju and were welcomed by their grandparents with a traditional bow. Ko: 언어의 장벽이 있었지만 유리와 장희는 가족의 따뜻함을 느꼈다. En: Even though they had language barriers, both Yoori and Jang-Hee felt the warmth of their family. Ko: 할머니와 할아버지는 그들에게 작은 도시를 안내하고 지역 문화를 소개했습니다. En: Grandma and Grandpa showed them around the small city and introduced them to the local culture. Ko: 방문 둘째 날에는 근처 찜질방에 갔다. En: On the second day of their visit, they went to a nearby jjimjilbang. Ko: 유리와 장희는 파랗게 물든 한복이 팔리고 있어 깜짝 놀랐다. En: Yoori and Jang-Hee were amazed by the crisp, blue hanbok, traditional Korean clothes, that were for sale. Ko: 그들은 화려한 옷차림에서 왕족처럼 느껴졌고 부모님에게 하나씩 사주기로 결정했습니다. En: They felt like royalty in the colorful attire and decided to buy one for each of their parents. Ko: 저녁에는 이모가 그들을 근처 식당으로 데려가 전통적인 식사를 했습니다. En: In the evening, their Aunt took them to a nearby restaurant to have a traditional meal. Ko: 그녀는 사랑하는 조카와 조카를 위해 밥, 야채, 계란으로 만든 한식인 상배추 비빔밥을 사랑스럽게 준비했습니다. En: She had lovingly prepared a hearty, sangbaechu-bibimbap—a Korean dish made of rice, vegetables, and egg—for her beloved nephew and niece. Ko: 유리와 장희는 가족들이 보여준 사랑과 환대에 감동했다. En: Yoori and Jang-Hee were overwhelmed by the love and hospitality shown to them by their family. Ko: 두 남매는 경주를 탐험하고 가족의 문화에 대해 더 많이 배우는 나머지 여행을 보냈습니다. En: The two siblings spent the rest of their trip exploring Gyeongju and learning more about their family's culture. Ko: 언어의 장벽에도 불구하고 유리는 오빠와 가족들 사이에서 통역사 역할을 할 수 있었습니다. En: Even though they faced language barriers, Yoori was able to act as an interpreter between her brother and the rest of the family. Ko: 마지막으로 두 남매는 이모님이 정성껏 준비해주신 푸짐한 상배추비빔밥을 맛있게 먹고 근처 찜질방에서 시원하고 푸른 한복에 감탄했다. En: In the end, the two siblings enjoyed the hearty, sangbaechu-bibimbap their aunt had lovingly prepared and admired the crisp, blue hanbok at a nearby jjimjilbang. Ko: 유리와 장희는 경주 기념품보다 조부모, 가족과 함께 보낸 소중한 추억을 집으로 가져갔다. En: Yoori and Jang-Hee took home more than souvenirs from Gyeongju—they took back precious memories of time spent with their grandparents and family. Ko: 그들은 언어 장벽이 있어도 사랑은 여전히 공유되고 이해될 수 있다는 것을 깨달았습니다. En: They realized that even with a language barrier, love can still be shared and understood. Ko: 로스엔젤레스에서 온 두 남매는 경주에 있는 조부모님을 뵙는 꿈을 꿨고, 다행히 그 꿈이 이루어졌다. En: The two siblings from Los Angeles had a dream of visiting their grandparents in Gyeongju, and thankfully, their dream had come true. Vocabulary Words: 유리 : Yoori 장희 : Jang-Hee 경주 : Gyeongju 한국 : South Korea 언어 : language 통역사 : interpreter 활 : bow 문화 : culture 찜질방 : jjimjilbang 한복 : hanbok 상배추비빔밥 : sangbaechu-bibimbap 로스엔젤레스 : Los Angeles 식당 : restaurant 밥 : rice 야채 : vegetables 계란 : egg 사랑 : love 환대 : hospitality 기념품 : souvenirs 소중한 : precious 추억 : memories 시간 : time 사랑스럽게 : lovely 푸짐한 : hearty 전통적인 : traditional 식사 : meal 옷차림 : attire 왕족 : royalty 화려한 : colorful 시원하고 : crisp

Welcoming Lunar New Year the K-Way with Gunmoo Kim & Soonie Delap   South Korea is a country that is a pioneer of pop music, cinema, television, fashion, and cuisine. In this episode, we talk to Gunmoo Kim and Soonie Delap as they reminisce about the Korean Lunar New Year.   Our guests are from different generations and backgrounds. Gunmoo came to Ireland in 2010, founded Jaru, a food enterprise that meshes modern Korean cooking with Irish produce, and is opening his first restaurant, Space Jaru on Meath Street. Soonie, a retired social worker, arrived with her Irish husband in the 1980s, and has been for decades at the forefront of promoting Korean culture. She is now the principal of the Korean language Hangeul School in Dublin.   Gunmoo is from Daijeon, a modern, science-forward industrial city. Soonie is from Gyeongju, which was Korean's capital until the 10th century, and remains steeped in history as a mecca of Confucian practice.   Expect conversation about New Year ancestor worship and why red (a lucky New Year color for many countries) is eschewed in Korean culture. What is Confucianism and its role in Korean Lunar New Year rituals? What is the rice-cake dduk and its significance? Why do some Koreans have pizza on the ancestral table?   Also listen to Spice Bags co-host Mei, who is the 2023 cultural ambassador for Dublin Lunar New Year, chat about Zodiac signs and her favourite Lunar New Year events, which encapsulate both historically erudite and youthfully cool.   새해 복 많이 받으세요! Saehae bok mani badeuseyo!   Mentioned in this episode:   Dublin Lunar New Year and events www.dublinlunarnewyear.ie   About Gunmoo Kim www.jaru.ie https://www.koreadailyus.com/30-year-old-entrepreneur-brings-the-taste-of-kimchi-to-dublin/   About Soonie Delap and the Hangeul School www.hsdublin.org https://www.independent.ie/life/how-a-house-build-ended-up-unearthing-five-12th-century-bodies-36857404.html   https://www.independent.ie/life/food-drink/a-flavour-of-lunar-new-year-in-every-sichuan-household-there-will-be-a-whole-steamed-fish-40047417.html   Nation of Broth https://www.imdb.com/title/tt21443848/  

Korea24 – 2023.01.12. (Thursday) News Briefing : Ahead of a summit between the United States and Japan, the two countries have stressed the importance of their relationship with South Korea in the face of North Korean threats. (Koo Heejin) In-Depth News Analysis: On Thursday, the South Korean government formally presented a possible plan to compensate the victims of Japan’s wartime forced labor through a 3rd party. Professors Lim Eun-jung and Brad Glosserman join the show to discuss the issue and more. Korea Trending with Diane Yoo : 1. A local court sentenced the former chairman of Korea Future Technology Yang Jin-ho to 5 years in prison for the illegal distribution of pornography and embezzlement. He was indicted in 2019, and is serving prison time for other offenses. (음란물 대량 불법유통’ 양진호, 징역 5년 선고) 2. A man in his 20s has been booked by police for entering a stranger's vehicle. The car owner's three-year-old child was the only passenger in the car, as the owner had stepped out. The man claimed he thought the vehicle belonged to his friend. (아빠가 잠시 내린 사이…3살 딸 타고 있는 차 운전석으로 돌진한 남성) 3. Rumors are circulating about who will become the next head coach of the South Korean men’s national football team, candidates include Jürgen Klinsmann and Marcelo Bielsa. A KFA official said in a press conference on Wednesday that all possibilities are open. (뮐러 축구협회 전력강화위원장 "차기 감독, 백지 상태서 검토") Explore Korea: Allie from Pinpoint Korea joins the show to walk us through two, possibly lesser known traditional Korean markets and the surprises that they have to offer! Morning Edition Preview with Richard Larkin: In the Korea Herald, Kim Hae-yeon writes about a 1,300-year-old rock-carved Buddha statue located in Gyeongju city that will be put upright by 2025. In the Korea Times, Park Han-sol sat down with the photographer Che onejoon to talk about his work that focuses on the lives of African people living in South Korea.

In this episode, I discuss the persistence that it takes to get the shots that you want. In point for it goes as follows:I travelled to Gyeongju only to find out my batteries were all deadWent to filmlog and found out that they were closedCame back again and finally got the shots that I wanted.Lee Kelly went there and I decided to go out again and get some shots of him in his hockey gearPersistence is key to getting the shots that you wantMy podcast is now on Korea BridgeSupport the show

Gyeongju (경주) Guest: Titi

Topic: Chip shortage hitting Korean carmakers   The continued automotive semiconductor shortage is hitting Korean carmakers, with General Motors Korea announcing plans to halve its vehicle production at its plant here. 隨著「韓國通用汽車」宣布旗下車廠減半其汽車產量的計畫，車用半導體持續短缺，正衝擊南韓車商。 GMK said Thursday it decided to halve production at its Bupyeong 2 plant for February. The plant has a daily production capacity of 480 vehicles ― the cut will lead it to monthly production of around 5,000. 韓國通用汽車週四決定其（仁川）「富平2廠」的產量減半。該廠每日產能480輛─此一減產將致使其每月產量為約5000輛。 Analysts say it is tough to say exactly how long the automotive chip shortage could last, while UBS investment bank said it was expecting the supply-demand mismatch will improve sometime in the third quarter. 分析師說，很難講車用晶片荒究竟可能會延續多久。瑞銀投資銀行則表示，其預計供需失衡的情況將在第三季某個時刻得到改善。 Next Article Biden's focus on rebuilding allies to impact Korea-US relations 拜登聚焦重建與盟邦關係 將影響韓美關係 President Joe Biden's attention to "repairing alliances" has raised hopes that things between South Korea and U.S. will be different under the new U.S. leader. （美國）總統拜登關注「修補同盟」，已提高韓美間的情況將在這位美國新領袖下有所不同的希望。 "This will involve reaching an agreement on Special Measures Agreement negotiations fairly quickly, taking South Korea's views on North Korea into consideration even if Seoul's and Washington's positions are different, cooperation in multilateral issues such as climate change or trade, and trying to get the Moon Jae-in government on board his administration's position on China," Ramon Pacheco Pardo, who serves as associate professor of international relations at King's College London. 倫敦國王學院國際關係副教授拉蒙‧巴奇可‧帕爾多說，「這將包括很快會就（分攤駐韓美軍經費的）『特別措施協定』達成協議。即使首爾與華府的立場不同，仍將南韓對北韓的看法納入考量。在氣候變遷或貿易之類的多邊議題上合作。還有試著使（南韓總統）文在寅政府加入拜登政府對中國的立場」。 "I would also expect Biden to support South Korea becoming part of an expanded G7 or similar forum, and supporting a more vocal Seoul in international relations," added Pardo. 帕爾多還說，「我也預料拜登將支持南韓躋身一個擴大的『七大工業國』或類似論壇的成員，並支持一個在國際關係上更勇於發聲的首爾」。 Source article: https://features.ltn.com.tw/english/article/paper/1430611 ; https://features.ltn.com.tw/english/article/paper/1422097   Next Article   Topic: Internet Explorer gravestone goes viral in South Korea   For Jung Ki-young, a South Korean software engineer, Microsoft Corp's decision to retire its Internet Explorer web browser marked the end of a quarter-century love-hate relationship with the technology. 對南韓軟體工程師鄭其永（譯音）來說，微軟公司讓它的「網際網路探險家（IE）」網路瀏覽器退休的決定，代表著與這項科技愛恨交織四分之一個世紀的關係的結束。 To commemorate its demise, he spent a month and 430,000 won designing and ordering a headstone with Explorer's "e" logo and the English epitaph: "He was a good tool to download other browsers." 為了紀念IE的隕落，他花了一個月和43萬韓元設計並訂製一個墓碑，上面有IE的「e」的商標，以及英文的墓誌銘：「他是個用來下載其他瀏覽器的好工具」。 After the memorial went on show at a cafe run by his brother in the southern city of Gyeongju, a photo of the tombstone went viral. 這個紀念碑在南方城市慶州由他的兄弟所經營的一家咖啡館展出後，墓碑的照片在網路上爆紅。 Jung said the memorial showed his mixed feelings for the older software, which had played such a big part in his working life. 鄭其永說，這個紀念碑顯示出他對這款在他的工作生活中發揮了重大作用的古老軟體的複雜感情。 "It was a pain in the ass, but I would call it a love-hate relationship because Explorer itself once dominated an era," he told Reuters. 他告訴路透：「它是個令人厭煩的東西，但我會稱之為愛恨交織的關係，因為探險家一度主導一個時代」。 Source article: https://features.ltn.com.tw/english/article/paper/1528843 ; https://features.ltn.com.tw/english/article/paper/595260   Next Article   Topic: South Korean toilet turns excrement into power and digital currency   Cho Jae-weon, an urban and environmental engineering professor at the Ulsan National Institute of Science and Technology（UNIST）, has designed an eco-friendly toilet connected to a laboratory that uses excrement to produce biogas and manure. 南韓國立蔚山科學技術研究院的都市和環境工程教授趙宰元（譯音），設計出一種環境友善的馬桶，可透過與一間實驗室連線，將糞便製造成生物沼氣和肥料。 The BeeVi toilet - a portmanteau of the words bee and vision - uses a vacuum pump to send faeces into an underground tank, reducing water use. There, microorganisms break down the waste to methane, which becomes a source of energy for the building, powering a gas stove, hot-water boiler and solid oxide fuel cell. 這個馬桶名為BeeVi，為蜜蜂和視野的英文字詞的混成詞。它用真空幫浦將排泄物送至地下儲存槽，以減少用水。槽內的微生物將排泄物分解成沼氣，進而為大樓提供電力，點燃瓦斯爐、熱水器，以及做為固態氧化物燃料電池的燃料。 An average person defecates about 500g a day, which can be converted to 50 litres of methane gas. This gas can generate 0.5kWh of electricity or be used to drive a car for about 1.2km. 每人每天平均排便500公克，可轉換成50升沼氣，進而產生0.5千瓦時的電力，使汽車行進約1.2公里。 Next Article Why Koreans could soon become a year younger 為什麼韓國人可能即將年輕1歲 "How old are you"? It's a simple question with a clear answer. But for those in South Korea, answering this question is anything but straightforward. 「你幾歲？」這是答案很清楚的簡單問題，但是對南韓人來說，回答這個問題一點也不簡單。 In South Korea, when a baby is born they are considered a year old. Come New Year's Day, they gain another year. This means a baby born in December would be considered to be two years old in just a few weeks. 在南韓，寶寶一出生就被認為已經1歲。到了新年，他們又多了1歲。這意味著，12月出生的寶寶，僅僅幾週就會被認為已經2歲大。 But this "Korean age" method may soon change as the country's president-elect Yoon Suk-yeol is pushing for this centuries-old method of counting to be abolished. 不過，這種「韓國年紀」算法或許即將改變，因為該國總統當選人尹錫悅正推動廢除這種已有幾世紀之久的年齡計算法。 Lee Yong-ho, the chief of the president-elect's transition committee, said the incoming administration was looking to standardise the way age is counted in order to bring South Korea in line with the rest of the world. 總統當選人交接委員會主席李勇浩說，即將上任的新政府正準備將計算年齡方式標準化，讓南韓與世界其他地方一致。Soure article: https://news.ltn.com.tw/news/world/paper/1485239 ; https://features.ltn.com.tw/english/article/paper/1517919

每日英語跟讀 Ep.K404: About software - Internet Explorer gravestone goes viral in South Korea   For Jung Ki-young, a South Korean software engineer, Microsoft Corp's decision to retire its Internet Explorer web browser marked the end of a quarter-century love-hate relationship with the technology. 對南韓軟體工程師鄭其永（譯音）來說，微軟公司讓它的「網際網路探險家（IE）」網路瀏覽器退休的決定，代表著與這項科技愛恨交織四分之一個世紀的關係的結束。 To commemorate its demise, he spent a month and 430,000 won designing and ordering a headstone with Explorer's "e" logo and the English epitaph: "He was a good tool to download other browsers." 為了紀念IE的隕落，他花了一個月和43萬韓元設計並訂製一個墓碑，上面有IE的「e」的商標，以及英文的墓誌銘：「他是個用來下載其他瀏覽器的好工具」。 After the memorial went on show at a cafe run by his brother in the southern city of Gyeongju, a photo of the tombstone went viral. 這個紀念碑在南方城市慶州由他的兄弟所經營的一家咖啡館展出後，墓碑的照片在網路上爆紅。 Jung said the memorial showed his mixed feelings for the older software, which had played such a big part in his working life. 鄭其永說，這個紀念碑顯示出他對這款在他的工作生活中發揮了重大作用的古老軟體的複雜感情。 "It was a pain in the ass, but I would call it a love-hate relationship because Explorer itself once dominated an era," he told Reuters. 他告訴路透：「它是個令人厭煩的東西，但我會稱之為愛恨交織的關係，因為探險家一度主導一個時代」。   Next Article   App for leaving your virtual mark at physical places 讓你在實際地點留下虛擬記號的App   Imagine standing at the Eiffel Tower and being able to see messages and videos overlaid through your smartphone from all visitors who have come before you. A new app called Wallit combines augmented reality, a virtual view of the real world that can be extended with graphics and other content, with a social experience. 想像自己站在艾菲爾鐵塔前，可以看到在你之前來的所有旅客所留的訊息與影片，撲天蓋地的出現在你的智慧型手機上。新應用程式Wallit能將擴增實境，也就是透過圖片等內容擴展的真實世界虛擬影像，與社交經驗相結合。 It allows users to post and view content at virtual walls in popular places, tourist attractions such as the Eiffel Tower, stadiums and stores. Wallit讓使用者在艾菲爾鐵塔、體育場或商店等熱門地點或景點的虛擬塗鴉牆上，張貼及觀看內容。 "Think of a virtual wall on the face of the Golden Gate Bridge from one end to the other where people can leave sentiments, photos, movies and even audio that are persistent at that location, even though the people who generate the content constantly keep changing," said Veysel Berk, the founder of Wallit. Wallit創辦人柏克表示：「想像一下金門大橋的一端到另一端有面虛擬塗鴉牆。民眾可以在上面留下會一直留在那裡的感想、照片、影片甚至是音檔，即便是內容提供者會一直改變。」 The goal, he said, is to record a cumulative, human experience at a location that exhibits the character of a place over time. 他表示，目標是記錄1個地點的累計人類體驗，展現1個地方經年累月的特性。Source article: https://features.ltn.com.tw/english/article/paper/1528843 ; https://features.ltn.com.tw/english/article/paper/595260

Korea24 – 2022.07.15. (Friday) News Briefing: The South Korean won has fallen to the lowest point against the US dollar in 13 years, amid concerns over inflation and tightening monetary policies. It closed at 1,326.10 won per dollar. (KOO Hee-jin) In-Depth News Analysis (Weekly Economy Review): Earlier this week, the Bank of Korea raised its key interest rate by a historic 50 basis points. Meanwhile, South Korea and the US are reportedly considering a currency swap deal as the Korean won continues to depreciate against the US dollar. And latest government figures show South Korea’s job growth slowed moderately in June. To provide analysis on these topics Professor Yang Jun-sok from the Catholic University of Korea joins us on the line. Korea Trending with Walter Lee: 1. South Korea ranked 40th out of 52 nations in a survey on the best places to live in the world for foreigners. (“한국, ‘외국인 살기 좋은 나라’ 52개국 중 40위…의료는 2위”) 2. 24 visitors to an amusement park in Gyeongju were trapped on a roller coaster at a height of 55 meters for almost 50 minutes after the ride malfunctioned. (아파트 20층 높이서 멈춰선 롤러코스터…공포의 '50분') 3. A previously unknown self-portrait by artist Vincent Van Gogh has been discovered hidden behind another painting via X-ray. (반 고흐 미공개 자화상 137년만에 발견) Movie Spotlight: Film critics Jason Bechervaise and Darcy Paquet join us in the studio to review a new Korean action film starring Jang Hyuk, called “The Killer: A Girl who Deserves to Die (더 킬러: 죽어도 되는 아이)”, as well as “Elvis (엘비스)”, Baz Luhrmann’s biopic on the legendary rock and roll star, Elvis Presley. Next Week From Seoul with Richard Larkin: - The Bank of Korea Governor Rhee Chang-yong will meet the U.S. Treasury Secretary Janet Yellen on Tuesday in Seoul to discuss global economic issues. - South Korean Foreign Minister Park Jin is reportedly planning a visit to Japan next week to meet with Prime Minister Fumio Kishida to discuss bilateral ties. - High jumper Woo Sang-hyeok will be aiming to become the first Korean to win gold at the World Athletics Championships in Eugene, Oregon, on Monday.

Rebroadcast 12/18/18 Where Are We Going?  Youth 2030 Strategy. weaponizing the children  Representatives of NGOs and academia finalized and adopted a global education action agenda at the 66th United Nations Department of Public Information (DPI) / Non-Governmental Organization (NGO) Conference that concluded today in Gyeongju, Republic of Korea. Progressive activists are forcing public schools to teach and practice gender ideology in the name of civil rights, but more American students and their parents are saying “no” to the demands made on behalf of a minority who claim to be the opposite sex.

In this episode, we talk about Noelle's first cat cafe, Sam falling in love with Gyeongju, My Liberation Notes, understanding different Korean accents, dating divorced people, why your Korean boyfriend wants you to dress conservatively, and much more!!CHAPTERS00:00:23 Intro00:09:05 집사의 하루 (Cat cafe, Gangnam)00:16:10 Mom's birthday at a pension!00:22:09 Camping in Korea00:26:00 환리단길 (Gyeongju Cafe Street)00:28:07 ORIOLE (Bar restaurant, Haebangchon HBC)00:32:48 My Liberation Notes (K-drama, Netflix)00:37:12 Life hack: Use chapstick or vaseline to treat paper cuts00:37:46 Snack Test (Banana Kick Popcorn, Candy Pop Popcorn w/ Butterfingers)00:45:36 Questions!00:43:51 Question 1: Do you have trouble understanding different Korean accents?00:53:26 Question 2: Would you date a divorced person in Korea?00:58:34 Question 3: If my Korean boyfriend wants me to dress conservatively, is that a red or green flag?01:09:31 Overrated, Underrated (K-dramas)01:13:35 OutroNote from Sam:Regarding Korean men who tell you how to dress-- Although I say this is to help you assimilate into the culture, in the end it should be entirely up to you how you dress. Don't let anyone stop you from being proud of your body! We're back to our regularly scheduled podcast! Thanks for sticking with us! 

Dordt baseball players Gyeongju Kim and Luke November discuss Kim's record-setting performance at Hastings.

This week on "The Greatest Song Ever Sung (Poorly)," Adam and Ed reminisce about some fantastic karaoke regions--from Japan and the Phillipines, to New York City, Portland Oregan, Florida and, of course, western Pennsylvania, where they both cut their baby karaoke teeth and became the karaoke-obsessed people they are today. Naturally, the Karaoke Bullpen Trivia Challenge has a place connection, too, as Ed quizes Adam about places in songs. Some of the great karaoke bars mentioned: Winnie's in NYC and Backstreets Sports Bar in Cape Coral, Florida. And, of course, the idea of finally taking this podcast on the road and hitting up some new towns and making some new friends along the way. Speaking of new friends--the guys are then joined by Jennifer Howell of the "Every Rom Com" podcast, who has also done a lot of karaoke in her time--everywhere from Massachusetts to Korea to Portland, Oregon. She shares some of her favorite karaoke places and memories and brings some of her movie love in as well before playing the "Hit Me with Your Best Shot" quickfire game. And, for the first time this season, the show features its guest singing karaoke! As always, you can find more info on the website (https://www.sungpoorly.com), and on social media--the show is @sungpoorly on Twitter, Facebook, Instagram, and now even Tiktok. You can reach Adam and Ed via email by sending a message to sungpoorly@gmail.com. Theme song: "Gasoline" by Ben Dumm and the Deviants. Make sure to check out Ben's newest music at The Ben Dumm 3. Jennifer Howell is the host, producer and editor of Every Rom Com, the podcast that has fun taking romantic comedies seriously. When she's not podcasting, Jennifer works as a page at the Madison Public Library, spends time with her husband and cat, and tries to figure out the perfect ending for her horror screenplay. Jennifer spent time as a karaoke nerd at the Ambassador in Portland, Oregon, before moving to Busan and Gyeongju, South Korea to teach English from 2009-2016. Her favorite karaoke songs include “Don't Stop Me Now”, “Wannabe”, “Bette Davis Eyes”, “Dancing in the Dark” and her special party trick of singing Disney's “Colors of the Wind” in German.

Aluum-dabbed! This is how Koreans say "lovely." Koreans use this expression to describe the beautiful scenery of Busan, Gyeongju, and Jinhae, especially in the spring, when the cherry blossoms are in bloom. Who doesn't enjoy travelling? Korea is one of those undiscovered nations where most visitors travel no further than Seoul. In the meanwhile, everyone has their priorities and travel preferences. And you're all familiar with me, right? I enjoy spontaneous travel because it allows me to get away from my regularly scheduled job life. It's a lot more exciting and hard to put yourself in a situation where you don't know the way, speak the language, and have internet connectivity on your iPhone. I dare to step outside of my comfort zone and face a new challenge. --- This is a chapter of my book: The Dilemmas of Life: How to overcome the dilemmas and live a better life Get a full copy now on Kindle: https://www.amazon.com/dp/B09FHXLD4G

Logan Cline (SS; Cheyenne, WY) and Gyeongju Kim (SP; Seoul, South Korea) join Defender Discussions for this week's conversation about their summer baseball experiences in the Sunflower and MINK Leagues. The two All-GPAC performers earned All-Star appearances in their respective leagues. Cline played with the Joplin Outlaws in Missouri and Kim pitched with the Great Bend Bat Cats out of Kansas. Follow Dordt University Athletics on Twitter and Instagram @dordtdefenders and like us on Facebook at Dordt University Athletics.

Korea24 – 2021.07.15. (Thursday) - News Briefing: South Korea reported one-thousand-600 new COVID-19 cases on Thursday, a day after it registered a new daily record of one-thousand-615 cases. It marks the second highest daily count and the ninth consecutive day the daily figure exceeded the one-thousand mark. (Koo Heejin) - In-Depth News Analysis: Prominent members of the main opposition People Power Party voiced their opinions of abolishing the Gender Equality Ministry and the Unification Ministry. Law Professor Cho Hee-kyung from Hong-ik University and Affiliate Professor Kim Byung-joo from Hankuk University of Foreign Studies delve into and debate over the issue. - Going for Gold with Mark Wilson-Choi: Mark talks about South Korea’s high hopes in grabbing gold in the golf events, specifically women’s golf, as Team Korea has four top-ranking athletes teeing off in Tokyo. - Korea Trending with Lee Ju-young: Some NC Dinos players face an investigation for breaking social distancing measures(NC, 방역 수칙 위반에 허위 진술 논란), human remains roughly 1,500 years old are uncovered in Gyeongju(경주서 1,500년 전 180㎝ 인골 출현..."현존 삼국시대 최장신"), and a gun maker sparks controversy over its firearm made to look like a toy(모양은 레고 장난감이지만 실제 ‘총’…총기사고 우려에 질타 이어져). - Explore Korea: Hannah Roberts of the travel, culture, and history blog Moon Bear Travel talks about the so-called “Purple Islands” of Bakji-do and Banwol-do located in Sinan County. She shares how they changed their islands to become more photogenic with the help of a native flower and what visitors can do at the islands.

In this episode I cover some of my favourite temples to photograph during this time of the year. The temples mentioned in this episode are:TongdosaBeomosaSamgwangsaHaedong YeonggunsaBulguksaIf you want to experience staying at a temple, check out Korea's temple stay program here. As always if you would like to support this podcast, you can "buy me a coffee" here or directly to paypal below. Support the show

In this episode I talk about my favourite places to photograph the cherry blossoms.I focussed on places like Daereungwon and the tomb that I talked about was the Royal Tomb of King Michu inside of the Daereungwon tomb complex.Here is some more information I also talked about places around busan and the places that I mentioned were the Dalmaji Road and the Namcheondong Cherry Blossom road. Here is a great guide from Haps MagazineIf you are looking for some of my shots from this year, have a look at my most recent blog post about the blossomsSupport the show

On this week’s show: BTS rules the global charts, the Grammys may have outrun ARMY’s patience, and more. Data Drop News BTS rules the IFPI global charts Let’s talk about the Grammys BTS wins at Japan Gold Disk Awards and Kids’ Choice Awards BigHit to change name Next Week Last Word: Namjoon speaks to ARMY Intro song: Dynamite (Spotify) Featured image: Photo by Yohan Cho on Unsplash My Updates BE Deluxe and Essential Unboxing (YouTube) BTS This Week 2nd Anniversary Show Data Drop Run BTS Ep 132 (Weverse) Run BTS Ep 132 Behind the Scenes photos (Weverse) Run BTS Ep 132 Behind the Scenes video (Weverse) [SUB] Since it's nice outside, let's go to Gyeongju together! | LKWB | Bon BORAge #20 (YouTube) Let's celebrate SUGA's birthday

Marlene Harnois - Even at the highest level you have to have funNEW episode UP!Hello taekwondo lovers, I'm very happy to be with you again and to bring you a new interview with a world and Olympic medalist from France.Marlene Harnois started taekwondo at a very young age.One of the keys that made her love taekwondo was that her first instructors made taekwondo fun.She was a competitive and active girl, although she practiced many sports when she had to specialize in one she knew taekwondo was for her.First she made it to the Canada National Team and started winning competitions like the US Open as a junior.Marlene had the opportunity of training in France and in order to pursue her dreams she started to compete for France, focusing on international success.One of the keys to make that change was that she was looking for a more competitive training environment.Marlene remarks that having teammates that demand your best is one of the most important things an athlete needs to develop. With France Marlene has been two times European Championships gold, World University gold and World Taekwondo Championships bronze medalist in Gyeongju 2011.Marlene finished a great Olympic cycle in 2012 with a Bronze medal in London 2012.Marlene has been decorated with the Knight of the Order Merit and has been very involved in the development of sports in West Africa.Marlene contributed with the two historical medals Ivory Coast achieved in Rio 2016.Marlene is a Champion for Peace, she represents the Peace and Sport organisation which works for bringing the values of sport to the heart of communities and individuals in crisis throughout the world. Marlene talked with us about Her journey in taekwondoMoving to live far from your parents to another country at a very young ageHer preparation for London 2012 Olympic GamesDifferences in taekwondo in Canada, France and Africa.You can watch the interview on YouTube and hear it on Apple Podcasts and Spotify.Taekwondo has to be funMarlene started practicing taekwondo at 4. One of the virtues of her first taekwondo school was to make taekwondo fun for children.Marlene shares that it was one of the reasons that made her stick to taekwondo.As a very active girl, it would be hard for her to be in a place where she only would be able to practice the same movements over and over.Marlene was a multisport girl. She practiced and competed also in fencing and handball but as she grew older the moment came when she had to decide for one sport.And she decided to go for taekwondo. It seems it was the right decision as she had a very successful taekwondo career which later helped her to work in other sides of sports and to help people all over the world.Outside parents home at 16The journey of course was not easy.Is not so common to leave your home country without your parents at 16.Marlene made the decision of leaving Canada to train and live in France because she wanted to train better and in a more competitive environment.In France she started to train with olympic and world medalists. And soon she noticed changes in her performance.She had an amazing cycle towards London 2012, medaling in the most important events. World Championships, European Championships, Universiade.Before the London Olympics Marlene had not the preparation anyone could imagine, she was sent to train in a military camp in the jungle in the French Guiana.The training was not precisely focused on taekwondo, she even broke a foot there but in a certain way she thinks it helped her to strengthen her mind.The last weeks she was in France alone while her team was in Great Britain in the last stage training for the event.Anyway, I think we can all learn from this. Because as we've seen in past interviews ideal conditions don't exist.Marlene still managed to do her best in London, maybe the last part of her process was not ideal but she had all her past hard work with her.And she achieved the bronze medal in London. Which is an amazing result because due to the magnitude of the Olympics anything can happen there.Helping to develop the sportWhen Marlene decided to retire from competition, she was close to high level African athletes like Anthony Obame and Balla DieyeThe first time she went to Africa was with Balla Dieye and with him they started to promote taekwondo, going to schools and also making seminars with the national team.Around that time some of Marlene's friends from Ivory Coast called her as she was very close to the country.She went to Abidjan to the club where Ruth Gbagbi and Cheick Sallah Cissé trained. Marlene was stunned by the amount of talent of the athletes there, she had trained all over the world and had never seen so many talented people training together.She was also amazed by the focus and the spirit of their training.Together with the talent also was a very modest environment. They didn't have mats or targets, no protections.She connected with them immediately as they shared the same passion. So she got involved with the project.With Cheick and Ruth they were involved in promoting taekwondo, education and social action. They created a foundation through which they were able to bring the electronic protector system for Ivory Coast and as Cheick Cisse was sponsored by Daedo they also provided equipment to build a facility for the development of younger athletes.Peace and SportsMarlene continues her labour helping people through sports now working as an ambassador for Peace and Sports.Peace and Sports is an organization that works in areas across the world with the objective of bringing the structuring values of sport to the heart of communities and individuals in crisis throughout the world.Marlene is part of The Champions for Peace, who are high level international athletes who want to support the most disadvantaged communities through sport.The Champions for Peace are athletes like Lionel Messi, Didier Drogba, Pascal Gentil and Novak Djokovic.Peace and Sports recently developed an app that would help sport trainers to bring structured training methodology to the communities they work.Marlene is a passionate professional. I hope you will enjoy the interview with her.Please let us know what you have learn from her journey on the comment section.

In this episode we travel to Gyeongju, the ancient capital of the Silla Dynasty. Gyeongju is one of my most favourite places to shoot. This week we go over some of my favourite places to photograph in Gyeongju and I even give you a couple of tips on where to grab a decent cup of coffee.For a look at something of the locations and some more information on the area check out my blog post here.  Support the show

Korea24 – 2020.05.27. (Wednesday) - News Briefing Part 1: As over two million students head back to their classrooms in South Korea, Dr. Bryan Kim of the Korea Centers for Disease Control and Prevention(KCDC) addresses concerns and the KCDC's measures to prevent cluster infections. - News Briefing Part 2: A South Korea-led multinational cooperation group was launched on Tuesday to promote global cooperation against discrimination and hate associated with the COVID-19 pandemic. (Rosyn Park) - In-Depth News Analysis: Dr. Kang Hyun-mi from the pediatrics department at Seoul St. Mary's hospital(서울성모병원) joins the show to discuss MIS-C(다기관염증증후군), a mysterious inflammatory disease that affects children and possibly linked with COVID-19, as a growing number of cases emerge across the globe. - Korea Trending with Jacco Zwetsloot: Police investigate a vehicle collision near a school in Gyeongju, an advisor is likely to make a comeback to the presidential office, and Bucheon City reverts back to strict social distancing amid a growing number of COVID-19 infections. - Korea Book Club: Literary translator Anton Hur shares "우리가 빛의 속도로 갈 수 없다면"(Roughly translated “If We Cannot Travel at the Speed of Light”), a collection of science fiction stories by 김초엽(Kim Choyeop). - Morning Edition Preview with Mark Wilson-Choi: Mark shares an article from the Korea Times that features a photo book released by Japanese pastor Nomura Motoyuki, who took photos in 1968 during his mission to help both Korea and Japan to find peace.

References:1. Source of information about the city of Gyeongju is from the UNESCO World Heritage Convention website. Retrieved from: http://whc.unesco.org/en/list/9762. The 3 techniques of reframing are from the book Decisive – How to Make Better Decisions. Heath, Chip & Heath, Dan (2013). Great Britain, Random House Books.3. The quote "Change the way you look at things, and the things you look at change" in the introduction to the podcast is attributable Dr Wayne Dyer, an internationally renowned author and speaker in the fields of self-development and spiritual growth. Source of quote: Dyer, W. (2009), Success Secrets, Retrieved from https://www.drwaynedyer.com/blog/success-secrets/

Pour ce troisième épisode, je reçois Précillia, 31 ans et qui vient du Jura. Après plusieurs années passées à l’étranger, elle découvre la Corée, et vous allez voir, c’est un grand coup de cœur. Nous n’avons ni discuté de K-pop, ni de dramas, mais de beaucoup d’autres aspects de la culture coréenne.On a parlé de son lien avec la Corée, de sa première fois dans le pays, de ce qu’elle aime et de ce qui l’agace, de ses difficultés en coréen et de son apprentissage de la langue, de son blog et du site korea.net, du dispositif d’accueil des immigrés, de cuisine, de Séoul et d’autres lieux qu’elle a visités, de son petit-ami coréen, et enfin de ses conseils.Lors de notre échange, j’évoque aussi un peu mon parcours en Corée, qui sera sûrement l’objet d’un épisode, alors si vous avez des questions à me poser, n’hésitez pas à m’envoyer un message sur Instagram, ou par e-mail sur mavieencoree.podcast@gmail.com.Et maintenant place à l’épisode, bonne écoute ! Vous pouvez retrouver Précillia sur son blog : https://www.lespiedsencoree.com/fr/blog-voyages-vivre-coree-du-sud-seoul/Sur Facebook : https://www.facebook.com/lespiedsencoree/Et Instagram : @les_pieds_en_coree Dans cet épisode, Précillia a évoqué : L’ébéniste Bae Se-Hwa 배세화 Le concept d’harmonie avec la nature dans l’architecture : baesanimsu 배산임수 Talk to me in Korean Les peintures sur les temples : dancheong 단청 Les dix symboles de longévité : sipjangsaeng 십장생 Le programme KIIP (Korean Immigration and Integration Program) Les villes de Gyeongju, Sokcho et Gangneung, et Daegu Pour suivre Ma vie en Corée, rendez-vous sur Instagram : @mavieencoreepodcastEt pour me contacter : mavieencoree.podcast@gmail.comRetrouvez-moi aussi sur mon blog personnel : https://bloguetoileverte.wordpress.comMusique du générique : Flutterbee by Podington Bear (http://freemusicarchive.org/music/Podington_Bear/Meet_Podington_Bear_Box_Set_Disc_1/04_Flutterbee)

Where Are We Going?  Youth 2030 Strategy. weaponizing the children  Representatives of NGOs and academia finalized and adopted a global education action agenda at the 66th United Nations Department of Public Information (DPI) / Non-Governmental Organization (NGO) Conference that concluded today in Gyeongju, Republic of Korea. Progressive activists are forcing public schools to teach and practice gender ideology in the name of civil rights, but more American students and their parents are saying “no” to the demands made on behalf of a minority who claim to be the opposite sex.

세계적인 보물인 경주 남산이라고 있습니다 그런데 요즘에 등산 산악회 팀들이 거의 점령했어요 제가 남산 밑에 사는데 요즘에 신년이 되니까 하루에도 일요일 같을 때는 20, 30팀들이 산신제를 지내러 오고 있습니다 불교로 말하면 성지이고, 일반 사람들에게는 힐링되는 산이 될 수 있는데 굳이 우리나라 산이 만여 개가 넘는데 이 남산에 와서 꼭 체력 단련장을 해야 하냐 이거죠 아침저녁으로 그 길을 지나가면서 이거를 진짜 우리 후손에게 물려주지도 못하고 바로 망가지지 않을까? 이런 아쉬움이 들어요 스님 오실 때 이런 것을 다른 분들에게 법문을 통하던지 이렇게 홍보를 해서 경주 남산에 오실 때는 꼭 짝지여서 체력 단련장으로 오시지 말고 불상이 왜 있는지 아니면 삼릉 숲을 걸어서 힐링하는 산으로 탈바꿈하는 계기가 되는 의미로 제가 그냥 부탁을 드리는 겁니다

This week's episode takes listeners to the Daereungwon Royal Tomb Complex, where ancient Silla tombs from 1,500 years ago stand intact to create a unique and harmonious blending of past and present, of life and death. The itinerary also includes the Jjoksaem area where visitors can see an actual excavation site. This episode introduces the best way to appreciate Gyeongju's past and its resonance to the present time.

Diese Episode stellt den Tumuli-Park Daereungwon in Gyeongju vor, in dem über 1.500 Jahre alte Gräber aus der Silla-Zeit stehen. In der Stadt Gyeongju existiert damit eine einzigartige Harmonie zwischen Vergangenheit und Gegenwart sowie Leben und Tod. Und man erfährt, wie man am besten die Geschichte Gyeongjus und ihren Nachhall bis in in die Gegenwart würdigt.

Gyeongju a servi de capitale au royaume antique de Silla depuis sa création en 57 avant J.C. jusqu'à ce qu'il soit remplacé par la dynastie Goryeo en 935. L’importance de la ville dans l'Histoire a transformé toute la zone en un « musée sans toit » tant les reliques et les artefacts qui sont exhumés de terre encore aujourd'hui et les monticules funéraires dispersées un peu partout sont nombreux. Cette semaine, nous visitons le Complexe de tombes Daereungwon qui abrite des tumuli ou reposent personnalités et anciens rois de Silla.

En el Complejo de Tumbas Reales de Daereungwon, los túmulos de hace 1.500 años se elevan bajo la forma de suaves y verdes colinas bajas sobre una vasta pradera. El intinerario incluye la visita a Cheonma-chong, donde se puede conocer cómo es una tumba por dentro. Las tumbas armonizan con el entorno de viviendas y tiendas actuales, de forma que el pasado y el presente, los muertos y los vivos, se funden en un espacio increíblemente natural.

Memperkenalkan kompleks makam kuno di Gyeongju, Daereungwon, yang menyajikan pemandangan unik di mana kehidupan dan kematian berjalan beriringan dengan harmonis.

Đến với cố đô nghìn năm Gyeongju (Khánh Châu), nơi hiện vẫn còn lưu giữ nguyên vẹn hình dáng của những ngôi mộ cổ từ thời vương quốc Silla ngay trong lòng trung tâm, bạn có thể ngắm nhìn khung cảnh quá khứ đan xen với hiện tại, sự sống và cõi vĩnh hằng cùng tồn tại hài hòa độc đáo có một không hai trên thế giới. Trong chuyên mục hôm nay, chúng ta hãy cùng khám phá quần thể lăng mộ Daereungwon (Đại Lăng Uyển) và tham quan khu vực khai quật lăng mộ cổ bên trong khuôn viên Daereungwon tại Gyeongju, di tích mang đậm dấu ấn ngàn năm của cố đô nhé!

A nighttime tour program called "Millennium Night Trip" takes visitors to the ancient historical sites of Gyeongju and lets them enjoy the city's colorful night scenery under the quiet, shimmering moonlight. Starting at the site of the Silla era royal palace Wolseong, visitors find out about the origin of Chuseok or Hangawi, one of Korea's greatest traditional holidays, and tour through the Woljeong Bridge leading into the old Silla palace, the royal palace Wolseong, which means the Moon Fortress, and Donggung and Wolji Pond cited as the most popular nighttime destinations in Gyeongju.

La excursión "Viaje nocturno milenario" se realiza bajo la luz de la luna y permite conocer las reliquias históricas más importantes de Gyeongju, la antigua capital del reino de Silla. Esta excursión nos permitió pasar la festividad de Chuseok en el palacio Wolseong, donde precisamente se gestó esta festividad, que data de hace 2.000 años. Los puntos culminantes del paseo fueron cruzar el puente Woljeonggyo, recorrer el predio del palacio Wolseong, el palacio de recreo Donggung y el estanque Wolji, que lucen todavía más bellos durante la noche.

Le 4 octobre, qui correspond au 15 août du calendrier lunaire, les sud-Coréens célèbrent, Chuseok, la fête de la pleine lune et des moissons. C'est une journée spéciale d’hommage aux ancêtres, de remerciement pour la richesse des récoltes et aussi l’occasion de se réunir en famille. La tradition des vacances de Hangawi, un autre nom pour Chuseok, remonte à 2 000 ans en arrière, à l'époque du royaume de Silla qui était située dans le sud-est de la péninsule coréenne. La société agricole de Silla a choisi cette date car c’est la saison des récoltes, une période de prospérité ou les greniers à céréales remplissent et les repas s’améliorent. C’est donc l'occasion parfaite pour célébrer l'abondance. Cette semaine, nous vous emmenons donc à Gyeongju, l'ancienne capitale de Silla, où cette tradition de célébrer l’abondance a débuté il y a deux millénaires.

Dengan program 'Perjalanan Malam Hari Seribu Tahun' yang bisa menikmati pemandangan malam hari di Gyeongju sambil mendengar penjelasan tentang warisan budaya Gyeongju dan asal mula dari Chuseok, kita berjalan di tempat bekas istana Wolseong, jembatan Woljeonggyo, Istana Donggung dan Kolam Wolji yang dipilih sebagai tempat terkenal pemandangan malam hari di Gyeongju.

Mit der "Millennium-Nachttour" können Besucher die alten historischen Stätte von Gyeongju im silbrigen Mondlicht erleben und erfahren mehr über den Ursprung von Chuseok oder Hangawi, einer der großen traditionellen Feiertage in Korea. Die Tour führt über die Woljeong-Brücke zur ehemaligen Palastfestung Wolseong, die "Mond-Festung", aus der Silla-Zeit sowie zu dem Palast Donggung und dem Teich Wolji. Die Episode stellt die beliebtesten Stationen dieser Gyeongju-Nachttour vor.

Ngày 15 tháng 8 âm lịch hàng năm là ngày Tết Trung Thu, một trong hai tết cổ truyền lớn nhất của dân tộc Hàn. Đây là dịp đặc biệt để mọi người sum họp gia đình và bày tỏ lòng biết ơn tổ tiên đã phù hộ cho một năm mùa màng bội thu. Phong tục Tết Trung thu bắt nguồn khoảng 2.000 năm trước từ triều đại Silla và duy trì đến ngày nay. Chương trình “Thiên niên dạ hành” (Dạo cảnh đêm tại thành phố nghìn năm) do Trung tâm văn hóa Gyeongju tổ chức là cơ hội tốt để trải nghiệm cảm giác được dạo bước dưới đêm trăng Silla xưa. Khu rừng thần bí Gyerim (Kê Lâm) là khu rừng ngàn năm tuổi trong thần thoại Silla với rất nhiều cây cổ thụ đứng sừng sững. Donggung (Đông cung), từng là biệt cung của vua triều đại Silla, còn Wolji (Nguyệt trì) là hồ sen của hoàng cung và là nơi ngắm cảnh đêm tuyệt đẹp. Trong chuyên mục hôm nay, chúng ta hãy cùng nhau đến với Gyeongju, cố đô của triều đại Silla, nơi khởi nguồn của ngày lễ Tết Trung thu, và cùng thử dạo bước dưới ánh trăng nơi đây nhé!

October 13, 2016 - Tchah Sup Kim has experimented with a wide variety of genres and methods, including pop art, geometric abstraction, mail art, readymade objects, environmental art, and minimalism. Although the styles and materials have changed over time, Kim's artwork always expresses a quest for the transcendent—as well as a critique of the Western-centric perspective. Born in Japan's Yamaguchi Prefecture, Kim and his family moved to Gyeongju, Korea, in 1944.  He graduated from Seoul National University in 1963 and represented Korea at the Biennale de Paris in 1966. In 1974, a scholarship from the Rockefeller Foundation enabled him to study at the Pratt Institute in New York. Kim's work was exhibited in the National Print Exhibition, 20th Biennial: 30 Years of American Printmaking at the The Brooklyn Museum (1976), Prints: Acquisitions, 1973-1976 at the Museum of Modern Art (1977), and Six Artists from Korea at the Grace Borgenicht Gallery (1995). The Leeum Samsung Museum of Art, the National Museum of Contemporary Art in Gwachon, Korea, the Library of Congress, the Metropolitan Museum of Art, and the Cincinnati Art Museum all include Kim's work in their permanent collections.   This exhibition is presented in collaboration with the Dongwha Cultural Foundation. For more information, please visit the link below: http://www.koreasociety.org/arts-culture/exhibition/prometheus_the_art_of_tchah_sup_kim.html

This week, South Korea experienced two strong earthquakes centered near Gyeongju city, including a magnitude-5.8 quake that was the largest ever recorded in the ROK. Before these events, due to seismic activity earlier this year in Japan, as well as aftershocks felt in South Korea, some were beginning to ask if a whether a major seismic event could also hit the ROK & if buildings, bridges & other infrastructure could survive. To answer these questions, Korea FM’s Chance Dorland spoke with Korea Institute of Geoscience & Mineral Resources (KIGAM) senior researcher Dr. Taesung Kim & Tae-Hyung Lee, a Konkuk University department of civil engineering professor & member of the Korean Earthquake Engineering Society.Rate & Review this podcast at http://bit.ly/KFMReviewThis episode is brought to you by Podcast Assist's $30 per hour flat rate podcasting voice overs, editing, mastering, transcriptions & even hosting (select a topic & they'll create & host the podcast). Visit https://www.facebook.com/PodcastAssist/ for more information. Subscribe to this & other Korea FM original content via:iTunes - http://apple.co/1O91B39Overcast - http://bit.ly/KFMovercastRSS - http://bit.ly/KFMfeedStitcher - http://bit.ly/KFMstitcheraudioBoom - http://bit.ly/KFMaudioBoomPlayer FM - http://bit.ly/KFMplayerfmTunein - http://bit.ly/KFMtuneinAcast - http://bit.ly/KFMacast

Born in Seoul and raised in the United States, Rachel Lee's first Gyeongju excavation was also her first visit to her country of origin.  Join us for a conversation about the differences between household and mortuary archaeology, a critique of popular misconceptions regarding the swashbuckling Indiana Jones-style archaeologist and a description of a typical archaeological research trip in Korea. This is the second of a two-part interview.  Music on this episode: ???'s 1978 single '????' https://www.youtube.com/watch?v=IzCSfb58wNA

Born in Seoul and raised in the United States, Rachel Lee's first Gyeongju excavation, in the historical capitol of the Silla dynasty, was also her first visit to her country of origin. Join us for a conversation about the differences between household and mortuary archaeology, a critique of popular misconceptions regarding the swashbuckling Indiana Jones-style archaeologist and a description of a typical archaeological research trip in Korea.This is the second of a two-part interview.Music on this episode: 이세진's 1978 single '슬퍼마오' https://www.youtube.com/watch?v=IzCSfb58wNA

톡톡경주 제8화-경주에서 걷기 좋은 길 5선(GFM 경주라디오) -걷기 좋은 가을, 경주에서 걸어요^^ 1. 나정-양산제-경덕사 가는 길, 남간 마을 길 2. 경북산림환경연구원 길(자연 수목원) 3. 보문호 탐방 순환로 4. 칠불암 가는 길, 이오당, 남산동 동서 삼층 석탑 5. 동국대학교 경주캠퍼스, 석장동 주변길 경주에서 mbc, kbs, sbs, tvn, jtbc, chaenel A, TV조선을 대신할 경주라디오 입니다. www.gyeongjufm.com

Right across the street from Seoul's Insadong district, Colin talks with Daniel Gray, creator of the site Seoul Eats, proprietor of craft beer restaurants Brew 3.14π and Brew 3.15π, and for four years a partner at O'ngo Food Communications. They discuss his weariness of the term "Seoul food"; what part of Korean culture happens around the table; what goes into "Daniel Gray's Ultimate Food Tour"; the pre-existing perceptions food tourists bring about Korean cuisine; the two senses in which Koreans "eat everything together"; why Koreans ask not if foreigners want to eat Korean food, but if they can; how he grew up adopted in Delaware and decided to explore Korea only after college; his first encounter with Korea in adulthood, attempting to find breakfast in Gyeongju; whether any remnants of the Korean language remained in his mind from the first five years of his life; how he got started writing not about food, but about his experience seeking out his biological mother; the meals that made him realize he loved Korean food; the dishes that took him the most getting used to, especially Korea's "nostalgic foods" from the 1960s and 70s; the way Koreans use American cheese; the sugar on Korean garlic bread; the importance of balancing all the flavors; whether the average Korean has a higher awareness of food than the average Westerner; what happened to a pizzeria in Korea when it didn't serve pickles; what makes Brew 3.14π's pizza different; what a Korean gets when they want American food; why you can't badly criticize a restaurant in the Korean media, and how that made Seoul Eats a refreshing read; the difference in attitude toward (and ease of) opening one's own restaurant in Korea and America; how restaurants show their generosity with their side dishes; the foreigner's search for "real Korean flavor" and "authenticity" in general; where to go first to get a handle on eating in Seoul; why Korean food hasn't taken off in the wider world to the extent that, for example, Japanese food has, and what that might have to do with its lack of a unifying idea; the international barriers to entry of 떡볶이; the food experiences without which you cannot understand Korean food; what he learns about international Korean food from the stream of food tourists he's met; and how he introduced his American parents to Korean food.

The Amateur Traveler talks to Rease from 2 Nomads, 1 Narrative about South Korea. Rease and his girlfriend Nicki taught English for a year in Southern South Korea and also took time t travel around the country. We start in the city of Busan which also called Pusan and the only part of South Korea not to fall to the North in the Korean Conflict. Rease recommends we see Busan fish market and some of the old temples and then move on from Korea’s second largest city to the ancient capital of Gyeongju. Gyeongju is over 2000 years old and includes ancient temples and burial tombs and also has the largest of the Buddist temples in the country. Then Rease recommends we move along to some of the beaches, seaside towns and islands on the south coast which most western tourists don’t visit.

The Amateur Traveler talks to Rease from 2 Nomads, 1 Narrative about South Korea. Rease and his girlfriend Nicki taught English for a year in Southern South Korea and also took time t travel around the country. We start in the city of Busan which also called Pusan and the only part of South Korea not to fall to the North in the Korean Conflict. Rease recommends we see Busan fish market and some of the old temples and then move on from Korea’s second largest city to the ancient capital of Gyeongju. Gyeongju is over 2000 years old and includes ancient temples and burial tombs and also has the largest of the Buddist temples in the country. Then Rease recommends we move along to some of the beaches, seaside towns and islands on the south coast which most western tourists don’t visit.

The Amateur Traveler talks to Rease from 2 Nomads, 1 Narrative about South Korea. Rease and his girlfriend Nicki taught English for a year in Southern South Korea and also took time t travel around the country. We start in the city of Busan which also called Pusan and the only part of South Korea not to fall to the North in the Korean Conflict. Rease recommends we see Busan fish market and some of the old temples and then move on from Korea’s second largest city to the ancient capital of Gyeongju. Gyeongju is over 2000 years old and includes ancient temples and burial tombs and also has the largest of the Buddist temples in the country. Then Rease recommends we move along to some of the beaches, seaside towns and islands on the south coast which most western tourists don’t visit.

The Amateur Traveler talks to Rease from 2 Nomads, 1 Narrative about South Korea. Rease and his girlfriend Nicki taught English for a year in Southern South Korea and also took time t travel around the country. We start in the city of Busan which also called Pusan and the only part of South Korea not to fall to the North in the Korean Conflict. Rease recommends we see Busan fish market and some of the old temples and then move on from Korea’s second largest city to the ancient capital of Gyeongju. Gyeongju is over 2000 years old and includes ancient temples and burial tombs and also has the largest of the Buddist temples in the country. Then Rease recommends we move along to some of the beaches, seaside towns and islands on the south coast which most western tourists don’t visit.