During the 17th and the 18th centuries, social and economic changes earmarked a new era of openness to cultural variety and innovative thinking. Major steps and changes took place in literature, education, religion, and family status (p.258) The Korean dynasty experienced numerous cultural developments that focused on improving the status within the society.
Literature activity flourished during this period. Both the Chinese men and the Korean women used poetry to pass the time. The Hangul (HAN-gul) alphabet was used in composing the poems. During this period, short tales and long novels were composed the Korean women or the classical Chinese men. Most of the tales talked about the need to empower women and condemned their suffering in the society. Literary works also addressed the politics within the society, e.g., The True History of Queen Inhyeon (IN-Hyun), and the brilliant memoirs of Lady Hyegyeong’s. Also, popular oral literature also burgeoned as the rural dances and local plays incorporated much satire.
The introduction of Northern learning failed to make a great impact in the Korean dynasty. Since time immemorial, the status of Confucianism had been intellectually rigid and changing the existing perception was not an easy task. The Northern learning group condemned the conventional prejudice against the Manchus as well as the practice of Confucianism. The Koreans were urged to observe the Qing Dynasty so that they could improve the status of the economy and other aspects (p.260).
Christianity and western leaning was another cultural development that occurred in the Korean Dynasty during the 17th and 18th centuries. Korean captives in Japan converted to Christianity even though they had a negligible impact on Korea. Matteo Ricci’s work played a major role in bringing a notable impact in Korea. These works comprised of Chinese on Catholic theology, western mathematics, geography, and astronomy. The term, Western learning was coined after the incorporation of Christian theology and Western science. According to the author, “Koreans were won over to Western astronomical ideas and adopted the Western Calendar in 1653, nine years after the Qing Dynasty did” (p. 261).The introduction of Christianity faced much criticism and opposition scholars and the believers of Confucianism. It was argued that Christianity resembled Buddhism and vested selfish interest because it emphasized on individual salvation. During this period, the King organized the destruction of all Christian books because of fear of weakening beliefs in Confucianism.
The men and women of the Confucian age also unerwent significant cultural developments. The Joseon Confucianists were energetic and determined to transform Korea into an entirely Confucian society. During the Goryeo era, the family structure was neither patriarchal nor patrilineal. The sons-in-law were allowed to stay with the families of their wives before building their homes. The oldest daughters were expected to remain permanently in their parents homes according to the cultural norms and standards. Females were entitled to a share of equal entitlement to the inherited property just like their male counterparts. Polygamous was accepted, but all wives were to be treated equally. During the time of bereavement, the society adhered to the Buddhist practice of cremation.
The Joseon Confucian put an emphasis on the need to reform the practices. The Korean family started believing in patrilineal family structure. Besides, the inherited property was only meant for the sons and daughters could not enjoy such privileges. The Confucian ancestral worship replaced the Buddhist ceremonies of the deceased.
Work cited
Ebrey, Patricia, and Anne Walthall. East Asia: a cultural, social, and political history. Cengage Learning, 2013.
