Nov 6, 2022
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“The conquest of China in 1644 provided the Manchus with a new capital in China proper. Soon after the move to Beijing, the situation in the northeast became very unstable. The long war against the Ming army had destroyed both the land and the population. In 1653, in response to the severe depopulation of Liaodong, the Shunzhi emperor made a proposal on recruitment and cultivation in Liaodong (Liaodong zhaomin kaiken ling): an imperial edict that encouraged Han Chinese immigration and offered compensation in order to repopulate the northeast. Immigrants were granted titles and ranks, provided with land and farming tools, and exempted from paying taxes. The Liaodong resettlement policy continued into the Kangxi reign, and even political and criminal exiles were sent to Liaodong to supplement the meager population. By the end of the seventeenth century this immigration effort had proved successful, and the Han population in Liaodong continued to increase. One result of the booming immigration was that many people, most notably illegal ginseng gatherers, were able to pass unnoticed through Shanhaiguan. The recovery and stabilization of the northeast eventually alarmed the Kangxi emperor, who worried that Han immigration would undermine Manchu privileges in this region. He finally ended the promotion policy in the northeast in 1668. The Qing policy of stabilization in the northeast was accompanied by administrative reorganization. The region was divided into three jurisdictions headed by military governors. The Shengjing military governor ruled the populous area of Shengjing, while the headquarters of the military governors of Ningguta and Heilongjiang were established in Jilin Wula and Qiqihar, respectively. Throughout the Qing period, the area under these three military governors was known as the “three eastern provinces” (Dong sansheng). Within the three eastern provinces, the Shengjing military governor had a particularly wide range of responsibilities, including the prevention of illegal immigration and control of the boundary with the Chosŏn. A map in The Unified Gazetteer of Shengjing (Shengjing tongzhi) shows that his domain covered an area demarcated by Hetu Ala in the east, Shanhaiguan in the west, Ninghai in the south, Kaiyuan in the north, Zhenjiang in the southeast, the Bohai (K. Parhae) Sea in the southwest, Weiyuanbao in the northeast, and Jiuguantai in the northwest near the Mongol areas. Pastures and hunting fields near the Yalu River were also under his command. Two administrative divisions within the Shengjing office were closely related to Chosŏn affairs: the post of the Xiongyue garrison lieutenant general (fudutong), who directed the Yalu River region, and that of the Fenghuangcheng senior commandant, who supervised the boundary with the Chosŏn. In addition to the military governorship, another distinctive feature of Qing rule in the northeast was the Willow Palisade, a physical defense facility that was designed to control access to this vital region. The Qing Willow Palisade was in fact based on the Liaodong Frontier Wall that the Ming had built. After its conquest of China, the Qing court began to rebuild the palisade, which was composed of the eastern line, the western line, and the northern line. In 1661, the Shunzhi emperor relocated the residents along the western line and separated the pastoral Mongols in the west from the sedentary Manchus and Han Chinese in the east. Later, the Kangxi emperor continued to expand the fences until 1697, when the Willow Palisade reached its final form. The expansion of the eastern line allowed old cities such as Fushun, Qingyuan, Fe Ala, and Hetu Ala as well as the tombs of the early rulers to be safely enclosed within the palisade. The western line reached from Weiyuanbao to Shanhaiguan, and the eastern line from Weiyuanbao to Fenghuangcheng. The two lines together stretched across 1,950 li. The northern line, also called the New Palisade, was built north of Weiyuanbao during the period from 1670 to 1681. The lines connecting the four points of the palisade, namely Shanhaiguan, Weiyuanbao, Fenghuangcheng, and Fatha, formed the shape of the Chinese character ren. According to Richard Edmonds’s research, the Willow Palisade had a total of thirty-four gates, whose locations underwent considerable change over the Qing period. The Complete Gazetteer of Shengjing, compiled in 1748, lists six gates on the eastern line and ten on the western line. Each gate had a tower staffed with a certain number of officers and soldiers. The management of the palisade was the responsibility of the banner soldiers stationed at the gates and outposts (M. karun). While the gates were located along the palisade, the outposts were built inside and outside of it. They were added after the Willow Palisade was completed, providing a strong indication that the palisade itself was not adequate to prevent illegal intruders from entering the prohibited land. Outpost personnel were primarily charged with arresting illegal hunters, ginseng poachers, and unlawful settlers outside the palisade. All of the major functions of the palisade, the gates, and the outposts were about restriction of people’s movements. The Qing court sought to contain its Han Chinese subjects within China proper and Shengjing, and by doing so to protect other ethnic groups. The first function of the Willow Palisade was to distinguish the administrative districts of the three military governors, enabling the separation of the Han Chinese from the Manchus, the Mongols, and other tribal people in Jilin and Heilongjiang. The central Shengjing area was settled by the Han Chinese, the land outside of the western line was reserved for the Mongols, and the territory north of it was designated for hunting peoples such as the Solon, Dagur, and Orochon tribes. The second function of these installations was to protect the rich natural resources in the region. The Qing rulers established numerous graveyards, pastures, hunting fields, and ginseng mountains outside of the Willow Palisade, all of which were reserved for the exclusive use of the imperial household: “Along the road from Fenghuangcheng to Shanhaiguan and from Kaiyuan to Sa-lin-wo-li, the Willow Palisade is to be built and commoners are to be prohibited from entering.” In the area north of the Yalu and Tumen Rivers and near Changbaishan, especially rigorous restrictions were enforced soon after the Qing conquest of 1644. The Kangxi emperor announced that “Changbaishan is the sacred birthplace [faxiang zhongdi]” and prohibited any settlement or cultivation. The restriction on entry into the area beyond the eastern line of the Willow Palisade was also designed as a deterrent to exploiters of ginseng, furs, and pearls, who came from Shengjing and China proper as well as from Korea. The gates on the eastern line were opened for such special occasions as imperial eastern tours, hunts, and ginseng gathering outings, as well as a Chosŏn tributary embassy’s journey. When he followed the Kangxi emperor’s eastern tour in 1682, Gao Shiqi described the eastern line thus: “The Willow Palisade divides [the inner land] from the Mongols. It reaches the Chosŏn in the south and Shanhaiguan in the west. Illegal intruders beyond [the palisade] are severely punished. . . . Within the preserve, barren mountains bar the passages, so that the roads are decayed and closed.”” - Seonmin Kim, Ginseng and Borderland: Territorial Boundaries and Political Relations Between Qing China and Choson Korea, 1636-1912. University of California Press, 2017. p. 78-82.
Who Ran Korea During The Choson Period?
Scholar-Officials (sadaebu or sonbi) represent the highly educated ruling class that emerged during the Choson dynasty (1392-1910 CE) of Korea.
The founder of the Choson dynasty, Yi Songgye adopted Neo-Confucianism - the modified teachings of the early Chinese philosopher Confucius to establish new principles for Korean governance. Implementing a competitive Confucian examination system to select civil servants, early Choson kings created a class of government officials who were familiar with Chinese and Korean historical and literary classics. Their new system was modeled on the older Chinese one.
The new class of scholar-officials challenged aristocratic families that had monopolized power during the previous Koryo period (935 - 1392 CE).
The Battle of Ganghwa 1871- America's First Korean Conflict
The Battle of Ganghwa 1871- America’s First Korean Conflict
Unless you’re a student of history, you probably are unaware of a major battle that occurred in Korea on June 10-11, 1871. Yes, the United States fought Korea before the 1950’s. And 15 members of the force that fought there received the Medal of Honor for their part in the Battle of Ganghwa. The Joseon Dynasty (also called Choson) was in control of Korea. It was a corrupt, oppressive ruling…
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A Tale of Hak Ja Han (Mother of Wisdom)
In the Land of Morning Freshness (Choson), where ancient mountains rose above the sea and skyscrapers stood alongside pagodas, lived the Korean people — hardworking and proud. But the heart of the country ached. Wealth grew, yet souls withered. Families fell apart, people aged in loneliness before glowing screens, and politicians, like actors in an endless drama, merely changed masks without changing their essence.
And then, in the year of the Blue Snake (Eulsa-nyeon), the unprecedented happened. In the great elections, where dragons of the old guard usually vied for power, an unexpected candidate won. Her name was Hak Ja Han, and she was also called "Mother of Wisdom". She was neither the daughter of an oligarch nor a protégé of party clans. She came from a quiet garden, where for many years she had grown not trees but families — binding hearts together, teaching love not as a feeling but as daily service.
When she stepped into the Blue House (Cheongwadae), the capital held its breath in anticipation. But her first speech was not about the economy or the military.
"I have not come to rule over you," she said, and her voice was soft yet heard in every corner of the country. "I have come to remind you that true power is born in the family. Where mother and father look in the same direction, where a child is taught not only to count and write but also to empathize. From this day forward, our country will grow like a tree — from its roots".
And the Great Changes began.
The first decree was not a decree but an invitation. To every city and village, "Ambassadors of the Hearth" were sent — not officials, but elders, respected parents, and psychologists. They helped not with money but with knowledge: how to listen, how to forgive, how to find common ground between generations. Television channels, instead of endless scandalous shows, began to broadcast "Evening Stories" — simple tales of ordinary families about their small victories. The state began to celebrate not only days of military victory but also the Day of a Child's First Word and the Day of Gratitude to Parents.
The second undertaking was the Bridge of Hearts. Hak Ja Han gathered not security advisors but teachers, poets, and farmers from the north and south. "The wall that divides our Korean people is not made of concrete but of fear and ignorance," she said. "We will begin to break it down not with weapons but with lullabies." Children from the south and north (through neutral countries) were brought together in summer camps called "Shared Heavens." Together they planted ginkgo saplings — trees that live for a thousand years. No one spoke about politics. They simply taught each other songs, molded clay, laughed, and dreamed. And parents, watching this, began to quietly say: "Indeed, we truly are one people".
The third miracle was the Transformation of Wealth. The largest chaebols, which had previously competed in the race for profits, received what seemed at first to be an unprofitable order from the state. Each was to build not a new factory but a Family Campus — a place where workers live not in cramped apartment-cages but in communities with shared gardens, workshops for children, and clubs for the elderly. Did productivity drop? No. It soared, because people began to work not out of fear but out of a sense of common home. Burnout diseases began to recede like mist before the sun.
Of course, there were those who were dissatisfied. "Utopia!" some cried. "She's turning the nation into a kindergarten!" others grumbled. But when they tried to find a corruption scandal around the "Mother of Wisdom," they found only reports of donations to children's institutions. When they tried to accuse her of weakness—the army demonstrated unprecedented cohesion, for soldiers who know why and whom they are protecting become invincible.
Years passed. The Land of Morning Freshness (Choson) came to be called the Land of Morning Smiles by foreign visitors. Not because problems had disappeared, but because a common spirit had emerged — the spirit of family, grown to the size of a nation. Airports were full not only of businessmen but also of large families flying to visit "brothers" through exchange programs in other countries — to Japan, to America, even to Russia — to share not goods but a culture of care.
Han Hak Ja, having completed her term, did not cling to power. She returned to her garden, which was now called Crystal Garden (Cheonwon). Leaders from around the world came there — not for political advice but for simple wisdom: "How do you hear the heart of your people?".
And when asked what the secret of her governance was, she, watering the roses, answered simply:
"Any building will collapse if built on the sand of intrigue and ambition. We simply remembered that the best foundation for a state is warm palms tightly clasped within the circle of family. And when millions of such circles joined together — they became a living, breathing shield and support for the entire country. I did not rule. I simply reminded people of who they truly are".
And the country, having remembered its soul, continued to bloom like a cherry orchard under the spring sun — not for show, but for the joy of life, which, as it turned out, is the greatest state affair of all.
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"Jarre Lune (Moon Jar)" en porcelaine blanche de l'époque Choson en Corée (XVII-XVIIIe siècles) présentée à l'exposition “Les Flammes. L'Âge de la Céramique” au Musée d'Art Moderne de Paris (MAM), octobre 2021.
Joseon style inwangsang (인왕상) aka geumgangryuksa (금강력사) type A #artiste #coreea #chosen #chosun #choson #joseon #조선시대 #만화 #illust #koreanbuddhism #zawuel https://www.instagram.com/p/BsXfLK6FSc2/?utm_source=ig_tumblr_share&igshid=1y23k3etbx3iz