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I wish I knew these before learning Korean
I really wish I knew a few of these things before I started learning Korean.
Specifically, I wish I knew I should immediately learn Hangul and sound change rules, avoid pronouns, learn about politeness levels, avoiding translating things literally, practicing more, making friends right away, and knowing that everyone speaks Korean differently.
What about you? What do you wish you knew before you started learning Korean?
The post I wish I knew these before learning Korean appeared first on Learn Korean with GO! Billy Korean.
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—WsdianaSinbulsa Temple – 신불사 (Ulju-gun, Ulsan)
Sinbulsa Temple is located in western Ulsan in Ulju-gun to the east of Mt. Yeongchuksan (1082.2 m). In fact, the famed Tongdosa Temple isn’t all that far away to the south, as well. When you first arrive at the temple grounds, after having wandered around the outskirts of the Samsung factory, you’ll first be greeted by a stone sign that says the temple’s name in Korean: 신불사. Down at the fork in the road, head right towards the temple grounds.
Straight ahead of you, and to the right, is the temple’s Jong-ru (Bell Pavilion). The Jong-ru houses a rather large Brahma Bell, especially when you consider that the temple is rather small in size. Adorning the beautiful bell are large Bicheon (Flying Heavenly Deities). Walking past the Jong-ru, you’ll be greeted by the Daeung-jeon Hall to your left. And straight ahead of you are the monks dorms.
The exterior walls to the Daeung-jeon Hall are rather plainly adorned. In fact, the four paintings that adorn the Daeung-jeon Hall are rather rudimentary in composition. However, stepping inside the Daeung-jeon Hall, you’ll be welcomed by a beautiful shrine hall filled with colour. Taking up residence on the main altar, and placed in the centre, is a statue dedicated to Seokgamoni-bul (The Historical Buddha). To the immediate right and left of this central image are statues dedicated to Bohyeon-bosal (The Bodhisattva of Power) and Munsu-bosal (The Bodhisattva of Wisdom). Joining this triad on the main altar are statues dedicated to Gwanseeum-bosal (The Bodhisattva of Compassion) and Amita-bul (The Buddha of the Western Paradise). And next to Amita-bul is Daesaeji-bosal (The Bodhisattva of Wisdom and Power for Amita-bul). And left of this set of altar statues is a shrine dedicated to Jijang-bosal (The Bodhisattva of the Afterlife). And next to this more traditional image of Jijang-bosal is another image of Jijang-bosal. This statue, however, is a bit more peculiar. This statue of Jijang-bosal is seated atop a golden elephant and backed by a set of paintings of the Siwang (The Ten Kings of the Underworld). And on the far right wall of the Daeung-jeon Hall is another statue of Gwanseeum-bosal, as well as a beautiful Shinjung Taenghwa (Guardian Mural).
Next to the Daeung-jeon Hall is the Yongwang-dang Hall. Inside this shaman shrine hall, you’ll find a seated golden statue dedicated to Yongwang (The Dragon King) with a beautiful mural of Yongwang behind the statue of the Dragon King. This mural has Yongwang to the left and a blue dragon to the right. Just in front of the golden statue of Yongwang is an open pool where the mountain water collects. And to the immediate left of the main altar are rows of green statues dedicated to Seokgamoni-bul. Next to the Yongwang-dang Hall is an outdoor shrine dedicated to Dokseong (The Lonely Saint). Again, this shrine is large and golden. And much like the images of Yongwang, there is a statue and mural dedicated to Dokseong that are both beautifully rendered.
Across the stream, and over the bridge, is another courtyard with a large statue dedicated to Gwanseeum-bosal. There are two beautiful flanking seokdeung (stone lanterns) and a tiny stone statue of Gwanseeum-bosal to the right of the courtyard. It’s rather plain and cluttered, but the design of the stone statues are beautiful.
Now heading back through the temple grounds, and back to where you first started at the entry of Sinbulsa Temple, you should now see some shrine halls to your left. This part of the temple, and the row of temple shrine halls, is definitely the highlight to the temple. To the right of the shrine halls is an interesting little display case that opens. Inside is housed a painting dedicated to Samshin Halmoni (Three Spirits Grandmother). Samshin Halmoni, according to myth, protects every child from birth until they are seven years old. Then Chilseong (The Seven Stars) takes care of the child. So Samshin Halmoni is known as being the deity of childbirth and fate. It’s also exceedingly rare to find this deity at a Korean Buddhist temple.
Back at the row of temple shrine halls, you’ll find one of these shrine halls dedicated to Sanshin (The Mountain Spirit). Housed inside the Sanshin-gak Hall is a nice statue and painting dedicated to Sanshin. Rather fittingly, you’ll find a large boulder to the right of the main altar inside this shaman shrine hall. To the left of the Sanshin-gak Hall is another oddity. Inside this temple shrine hall, you’ll find a unique painting dedicated, once more, to Samshin Halmoni, who is joined by Dangsan Cheonwang. And inside the third, and final shrine hall, you’ll find older looking murals of guardians.
How To Get ThereSinbulsa Temple is definitely one of the more difficult temples to get to. First, you’ll need to take a bus from the Yangsan Health Centre (near the Yangsan Intercity Bus Terminal), then you an take either Bus #63 or #67. The bus ride will then let you off near the SDI (Samsung Development Institute) factory. This bus ride will take about an hour. From where the bus lets you off, you’ll need to walk. Take the first left that heads towards the main entrance of the factory. The road will then fork to the left just before you arrive at the SDI entrance gate. Follow this road, as it twists and turns for a good two to three kilometres. But don’t worry, there is good signage along the way to help guide you the entire way to Sinbulsa Temple. On your way, you’ll pass by a forested area, as well as a few smaller factories to the rear of the SDI factory.
Overall Rating: 6.5/10Sinbulsa Temple in western Ulsan is one of the more original temples that you’ll find in Korea with a definite influence of Korean shamanism made apparent by the numerous shrine halls dedicated to various shaman deities like Sanshin (The Mountain Spirit), Yongwang (The Dragon King), Dokseong (The Lonely Saint), and two shrines dedicated to Samshin Halmoni (Three Spirits Grandmother). So if you have the time and energy it takes to find Sinbulsa Temple, it’s well worth the effort.
A look at the Brahma Bell inside the Jong-ru Pavilion at the entry of Sinbulsa Temple. The Yongwang-dang Hall and the Dokseong (Naban-jonja) outdoor shrine. A look inside the Yongwang-dang Hall. The Daeung-jeon Hall at Sinbulsa Temple. A look inside the Daeung-jeon Hall with the main altar to the left and the Shinjung Taenghwa in the background to the right. The unique Jijang-bosal (The Bodhisattva of the Afterlife) shrine inside the Daeung-jeon Hall with paintings of the Siwang (Ten Kings of the Underworld) backing the elephant-riding statue of Jijang-bosal. A statue of Gwanseeum-bosal (The Bodhisattva of Compassion) at Sinbulsa Temple. The Samshin Halmoni shrine near the entry of the temple. The rare mural housed inside of Samshin Halmoni. A look inside the Sanshin-gak Hall. The mural of Samshin Halmoni and Dangsan Cheonwang inside the Samshin-dang Hall. —Dale's Korean Temple Adventures YouTube
North Korea Food Insecurity Leads to Regime Insecurity? Likely Not Unfortunately
This is a re-post of an article I wrote this month for The National Interest.
The editor asked me to comment on whether North Korea’s recently announced ‘food crisis’ could lead to regime instability? The answer is probably not.
North Korea has proven remarkably resilient to the buffets of history and geopolitics. Much of this, I bet, is simply due to repression. If you are willing to eat your own children to stay in power, then you probably will. Kim Jong Il let a million of his people starve to death in the late 1990s in order to not change anything meaningful about the governance of North Korea – no opening, no aid with conditions, no nothing, even if people were literally dying in the streets.
It’s true that his son seems less openly callous and bloodthirsty. By North Korean standard, Kim Jong Un is a step up. At least he has admitted this food crisis, unlike his father’s adamant refusal during the ‘Arduous March.’
But the limits of Kim III’s ‘modern outlook’ are likely pretty narrow. He won’t change the economy to be more efficient, because he fears an unraveling akin to the USSR after perestroika. And of course, he’ll kill anyone has must to stay in power.
So after 75 years without a revolt, including a brutal famine, it is unlikely this latest round of food insecurity will lead to regime challenges. Alas…
The full essay follows the jump:
North Korea is once again having food shortages. This is by now a well-known problem, and the government is at least admitting it this time. When North Korea last experienced major food insecurity – in the late 1990s – then-leader Kim Jong Il refused to admit it, as some one million people starved to death around him. Thankfully, current leader Kim Jong Un is admitting reality. This means he is more likely to do something about it. This Kim is no reformer, but at least he seems to care about the state of the economy more than his reclusive, disinterested father.
The cause of this latest round of food insecurity is apparently the weather. The same excuse was used twenty-five years ago. Somehow weather variations do not provoke famine alerts in neighboring South Korea, where I live. The real reasons, as always, are almost certainly political – staggering misgovernment and corruption.
Sanctions will be blamed, but their impact on agriculture is marginal. They are mostly concentrated on elite luxury goods and industrial items of dual-use (those which can be used for either military or civilian purposes), and there are humanitarian carve-outs if the regime would take advantage of them. Food aid would be forthcoming if some kind of oversight could insure that aid would go to the hungry and not to the military or other regime actors. This was a problem in the late 1990s and likely will be this year too.
This is inherently a political question: foreigners could help but the regime has been unwilling to accept even the slightest accountability mechanisms. Indeed, this crisis is a test of the claim that this Kim is a reformer. If he is, he will recognize that outside assistance is not simply a blank check. There needs to be some mechanism to insure its proper use.
The closure of the border with China due to covid is the most likely the proximate cause. North Korea’s corrupt ‘socialist’ agronomy is underproductive and inefficient. To avoid a repeat of the late 1990s famine – the Arduous March – the regime has looked the other way on illicit food imports from China. Informal pathways into northeastern China were set up by North Koreans crossing the border in desperation during the famine. The regime has not much cracked down on them since – likely because these continuing illicit inputs facilitate regime security by helping to feed the population and forestall genuine popular desperation.
A famine is a fairly obvious reason to revolt: if you are starving to death, you have nothing to lose. If the regime cannot feed its people, it must either change, take foreign help, or risk bread riots and internal dissent. Even Mao Zedong relented on the Great Leap Forward when the extent of the ensuing famine became undeniable. But the Kim regime of North Korea has rejected political change for decades, likely because it fears opening a pandora’s box of demands from below, including unification. So if ‘socialism’ – despite its corruption and inefficiency – must be maintained, and foreign aid is anathema because of accountability mechanism, inward ‘leakage’ from China is a useful alternative to keep the population fed and quiescent.
But if that informal backdoor is now closed because of covid, the system’s internal contradictions start to accumulate. Collectivized agriculture is notoriously inefficient, and in North Korea, rampant corruption worsens this. The regime’s answer last time was to simply take the political risk of allowing mass starvation. And it was indeed remarkable that no violence at scale occurred. This suggests that the regime is indeed stable: it allowed 10% of its population to starve in the late 1990s and nothing happened. While a staggering humanitarian catastrophe, it is an astonishing testament to regime strength – if only because the government so successfully terrorizes its own people.
But permitting two decades of inward, illicit China traffic also suggests that regime knows how risky the late 1990s really was. Kim Jong Un promised on his ascension that such ‘belt-tightening’ would not happen again. This promise likely does not reflect care for the population, but his recognition that a mass famine is an obvious catalyst for regime challenges.
So is the regime stable this time? Will another food crisis in North Korea finally bring popular pushback? Probably not. The regime, amazingly, survived a similar, more extreme crisis twenty-five years ago. It would be foolish to bet against it. North Koreans may actually believe in the Kim cult, or perhaps the sheer harshness of the state against dissent has deterred North Koreans these many years. There has never been a revolt in North Korea in its seventy-five year history.
But that Kim felt compelled to admit what his father never admitted testifies to the scale of the crisis. Kim promised such an event would never happen, and yet here it is. Economic growth, after his father’s catastrophic mismanagement, has been a legitimizing element of his rule. If push-back, from below or regime elements, ever does occur, this will likely be a part of that narrative. And if food insecurity spirals into a famine yet again, the regime will likely re-open the Chinese door and risk a covid spread.
—Robert E KellyAssistant Professor
Department of Political Science & Diplomacy
Pusan National University
@Robert_E_Kelly
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Datjib – The Canopy: 닺집
Inside almost all Korean Buddhist temple shrine halls, and standing above the main altar, is a canopy. While this canopy is brilliantly adorned and beautiful, the meaning behind it is less clear. So why are there canopies above the main altar? And why do they have somewhat differing designs?
The CanopyThe Korean Buddhist canopy that stands above the main altar inside a temple shrine hall is known as a “datjib – 닺집” in Korean. “Dat” means “separate” in English, while “jib” means “house” in English. So the canopy literally means “Separate House.” Another name for this canopy is “Celestial Canopy” in English, which is in reference to the airy feel that the roof-shaped structure exudes.
As for the actual material that makes up the canopy, it’s wood. And the woodwork consists of finely made interconnected brackets that have been ornately decorated with a variety of Buddhist motifs. The pillars that support the weight of the canopy are usually thin, which helps contribute to the airy feel of the canopy’s overall design. These pillars are also usually either red or gold in colour. Surrounding the typically red or gold coloured canopy are a variety of images like dragons, phoenixes, lotus flowers, and Bicheon (Flying Heavenly Deities). These four images aren’t the only figures that will appear around canopies, but they are the most common. And they add a certain luxuriousness to the normally solemn interior of a temple shrine hall. In fact, and at a glance, the canopy looks like a mini-palace.
Types of CanopiesIn total, there are three different types of canopies that take up residence inside a Korean temple shrine hall above the main altar. They are: 1. “The Cloud Palace Type”; 2. “The Treasure Palace Type”; 3. “The Bejeweled Canopy Type.”
A great example of a “Cloud Palace Type” at Botaam Hermitage in Yangsan, Gyeongsangnam-do.The first of these three, “The Cloud Palace Type,” does not have any brackets in its design. Overall, the design is simple. However, while the design is more simplistic, the canopy area of the design directly above either the Buddha’s or Bodhisattva’s head is more ornate in design with images of clouds, dragons, flowers, and phoenixes. A great example of this can be found at Botaam Hermitage on the Tongdosa Temple grounds in Yangsan, Gyeongsangnam-do.
A “Treasure Palace Type” inside the Muryangsu-jeon Hall at Buseoksa Temple in Yeongju, Gyeongsangbuk-do. And another “Treasure Palace Type” inside the Daeung-jeon Hall at Beomeosa Temple in Geumjeong-gu, Busan.The second type is “The Treasure Palace Type.” This type of canopy design appears as though it’s a completely separate structure. With the passage of time, this type of canopy grew more elaborate. A great example of this type of design can be found inside the Muryangsu-jeon Hall at Buseoksa Temple in Yeongju, Gyeongsangbuk-do and the Daeung-jeon Hall at Beomeosa Temple in Geumjeong-gu, Busan.
And the third, and final, type of canopy design is “The Bejeweled Canopy Type.” This type of canopy is receding into the ceiling. Additionally, there are four sides to this canopy with finely designed brackets. A good example of this style of canopy can be found inside the Daeung-jeon Hall at Donghaksa Temple in Gongju, Chungcheongnam-do.
“The Bejeweled Canopy Type” inside the Daeung-jeon Hall at Donghaksa Temple in Gongju, Chungcheongnam-do. The Canopy’s MeaningSo now that we know what they look like, why are canopies situated above the heads of Buddhas and Bodhisattvas upon the main altar of temple shrine halls? The textual reference appears in the Shorter Sukhāvatīvyūha Sūtra, which is a Mahayana sutra in Pure Land Buddhism. In fact, it’s one of the three principle Pure Land texts. This sutra consists of discourses that Seokgamoni-bul (The Historical Buddha) gave to Śāriputra, who was one of his disciples at Jetavana in Shravasti. These discussions focused on the beautiful and wondrous adornments that await the righteous in the Pure Land. The text also discusses what one must do to be reborn in the Pure Land. The canopy, in this context, is meant to symbolize the beauty that awaits in the Pure Land. More specifically, it’s a beacon in an unclear world which has an endless cycle of rebirth that we presently live. So the canopy acts as a reminder of the Pure Land for those that live in a world tainted by the cyclical existence of Samsara.
ConclusionSo at first glance, while a “datjib” may look like nothing more than a beautiful decorative item, it is packed with the symbolic meaning of the Pure Land. A canopy is a little piece of heaven that reminds people of the potentiality of what could be. So not only is this rather stunning structure beautiful in design, but it’s also loaded with meaning for Buddhists.
A beautiful canopy inside the Daeung-jeon Hall at Sujeongsa Temple in western Ulsan. And the highly ornate canopy inside the Daeung-jeon Hall at Haedong Yonggungsa Temple in Gijang-gun, Busan. —Dale's Korean Temple Adventures YouTube
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