Explore Cultural Heritage - Jongmyo Shrine and Sajik Altar


 
Jongmyo Shrine and Sajik Altar are symbolic representations of the Joseon Dynasty. In historical films or dramas set in the Joseon period, you may hear ministers pleading with the king for the preservation of “Jongmyo and Sajik” or the protection of the royal ancestral rites. In these contexts, Jongmyo and Sajik are portrayed as symbols of the state itself.

Jongmyo is a royal shrine where the spirit tablets of the past kings are enshrined, while Sajik Altar is where rituals are performed to honor the gods of land and grain. Together, they not only symbolize the nation but also represent the concepts of time and space. It is worth noting that while Jongmyo existed solely in the capital, Hanyang (modern-day Seoul), Sajik altars were built in various local regions, highlighting a distinction between the two.

Jongmyo and Sajik were fundamental elements in the construction of the capital city of a Confucian state. When designing the capital based on Confucian principles, one of the key architectural principles was “Left Jongmyo, Right Sajik.” This meant that the shrine to the ancestors, Jongmyo, was built to the left of the capital, and the altar to the gods, Sajik, was placed to the right. In the context of Joseon, the left and right were determined based on the king facing south, with the left representing the east and the right representing the west.

Jongmyo consists of two major structures at its center, excluding the ancillary buildings used for preparations or where the king resided. These two structures are the Main Hall (Jeongjeon) and the Hall of Eternal Peace (Yeongnyeongjeon). Jeongjeon is often referred to as Jongmyo in the narrow sense and features a long building with 19 chambers, each enshrining the spirit tablets of kings and queens, totaling 19 royal figures. Similarly, Yeongnyeongjeon contains 16 chambers, each enshrining the spirit tablets of other kings and queens.



However, understanding this architectural structure can be perplexing when compared to Confucian ancestral rites. According to Confucian principles, an emperor worships seven generations of ancestors, a king worships five, and nobles worship four. Therefore, in theory, seven chambers would suffice for an emperor, and five for a king. Ancestors beyond the seventh or fifth generation would have their spirit tablets buried. (In Joseon, out of respect, the spirit tablets were not buried but enshrined in Yeongnyeongjeon instead.)

Initially, Jongmyo was built with just seven chambers. However, a provision allowed particularly virtuous kings to have their spirit tablets enshrined regardless of the generational limit. This system was actively used by successive Joseon kings, leading to an increase in what are known as Bulcheonwi, or spirit tablets exempt from burial. As a result, Jeongjeon underwent several expansions. During the reign of King Myeongjong (the 11th king), the building was expanded to 11 chambers, during King Yeongjo’s reign (the 21st king), it grew to 15 chambers, and by King Heonjong’s reign (the 24th king), it reached 19 chambers. Over time, the hall extended eastward, starting from the western chamber housing King Taejo’s spirit tablet. This type of expansion is unparalleled in other countries, and as the length of Jeongjeon increased with each passing generation, it seemed to mirror the extended history of the Joseon Dynasty. Today, Jeongjeon stretches approximately 100 meters in length, and since Joseon lasted around 500 years, one could say that each meter of Jeongjeon represents five years of Joseon history.

When visiting Jongmyo, there is one important thing to keep in mind: the main focus of Jongmyo is not humans but the spirits of the kings and queens. Therefore, every space in Jongmyo is designed with the spirits in mind. For example, the long pathways at Jongmyo have two distinct lanes: the higher path is reserved for the spirits, while the lower path is for the king and other ritual participants. Visitors must be careful not to step on the higher path. Likewise, the main gate leading into Jeongjeon is reserved for the spirits, so visitors enter through side gates.

Even today, the ancestral rites of the Joseon Dynasty are reenacted at Jongmyo and Sajik Altar. Rituals are performed in Sajik Altar in the spring and autumn, and at Jongmyo on the first Sunday of May. These ceremonies offer an opportunity to witness both the tangible heritage of Jongmyo and Sajik, as well as the intangible heritage of the Sajikdaeje and Jongmyodaeje rituals.

Explore Cultural Heritage - Royal Tombs of the Joseon Dynasty


 
The 40 royal tombs of the Joseon Dynasty, which house the kings and queens of Joseon, are designated as Korea's national heritage and are also listed as UNESCO World Heritage Sites. These tombs are scattered across Seoul and Gyeonggi Province, with one exception being the Jangneung Tomb of King Danjong, located in Yeongwol, Gangwon Province.

When a king passed away during the Joseon Dynasty, three temporary offices were established: the Binjeondogam, responsible for caring for the king’s body; the Gukjangdogam, which organized and conducted the funeral; and the Sanleungdogam, which oversaw the construction of the royal tomb. Approximately five months after the king's death, the state funeral (gukjang) was held, and the Sanleungdogam was tasked with completing the royal tomb within this timeframe. To begin, an inspection team consisting of government officials and geomancers (pungsuga) was dispatched to find the appropriate site for the royal tomb. Once the location was chosen, preparations began, including compensating landowners for relocating houses or graves within the designated area, and construction commenced.

Building a royal tomb was a costly and labor-intensive process, particularly in terms of architecture and civil engineering. For instance, many of the structures involved large quantities of stone. The Honyuseok, a ceremonial stone placed in front of the tomb, is estimated to weigh around 10 tons. Additionally, stone elements such as Byeongpungseok (screen walls surrounding the tomb), railings, Munsin (civil officials statues), and Musin (military officials statues) had to be meticulously crafted. In the early Joseon period, the burial chamber for the king’s coffin was made of stone, further complicating the construction process. Quarries were often established near the tomb sites to source and shape the stone, while buildings such as the Jaeil (a shrine for ancestral rites), Subokbang (residence for caretakers), Suragan (kitchen), and Jeongjagak (main hall) were also erected, making it challenging to complete the royal tomb within the five-month deadline.




A typical Joseon royal tomb can be divided into three main sections: the entrance area, centered around the Jaeil; the ritual area, including the Hongmun Gate and Jeongjagak Hall, where ancestral rites were performed; and the burial area, where the royal tomb (neungchim) is located.

The design and layout of the royal tombs evolved over time. In the early Joseon period, Shindobi (stele commemorating the king’s achievements) were erected near the tombs, but by the reign of King Munjong (the 5th king), this practice was discontinued due to the high costs and labor involved. To avoid confusion about the names of the tombs, Pyo-seok (name stones) were later introduced during the late Joseon period. Additionally, while the burial chamber for the king’s coffin was initially constructed from stone, from the reign of King Sejo (the 6th king) onward, the chamber was built using a lime-based method.

The royal tombs typically housed both the king and queen together. In cases where the royal tomb was relocated, it became common to reinter the king and queen in the same chamber. When it wasn’t possible to bury the king and queen together, the tombs were often built on separate hills within the same complex, a practice known as Dongwon Igangneung.

For posthumously honored individuals—those who were not kings or queens during their lifetimes but were later bestowed these titles—their newly constructed tombs were typically more modest than those of originally reigning monarchs.

A major shift in the style of Joseon royal tombs occurred during the reign of King Gojong. Influenced by the imperial tombs of China, Gojong sought to construct the tomb of Empress Myeongseong in a similar fashion. This desire materialized after Gojong's death with the construction of Hongneung, his own grand tomb.

While the Joseon Dynasty adhered to traditions when building royal tombs, they were also open to establishing new systems when necessary. Through these discussions and adaptations, the royal tombs of the Joseon Dynasty—now both national and world heritage—offer a unified yet diverse representation of Korea's historical legacy.

Explore Cultural Heritage - Ancient Tombs



Ancient tombs, or gobun, are the burial sites of ancient kingdoms that hold significant historical and archaeological value. Archaeological research on these tombs provides essential information for studying periods with limited historical records. As these tombs were built continuously over time, they often appear in clusters known as gobun-gun (tomb complexes). These clusters are important national heritage sites because the information gathered from each tomb helps us better understand the period in which they were constructed.

Among the most well-known tomb complexes in Korea are those from the Three Kingdoms period and the Gaya confederacy. The characteristics of these tombs vary by kingdom, and even within the same kingdom, they differ according to the era and region. The Goguryeo tombs, for instance, are famous in areas near the former Goguryeo capital, Gungnaeseong in Ji’an (now part of China), and in the Pyongyang area of North Korea, which was once Pyongyangseong. One of the most notable tombs is the Gangseo Dae Tomb in Pyeongannam-do, renowned for its wall paintings of the Four Guardian Deities—mythical creatures believed to protect the four cardinal directions.

In the Baekje Kingdom, famous tomb complexes include those from its first capital, Hanseong, now the Seokchon-dong Tomb Complex in Seoul; from its second capital, Ungjin, now the Royal Tombs of Gongju, including the Tomb of King Muryeong; and from its final capital, Sabi, now the Royal Tombs of Buyeo. The Twin Tombs of Iksan are also notable, dating from the reign of King Mu, Baekje’s 30th king.

Silla’s royal tombs are scattered throughout its capital, Seorabeol, now known as Gyeongju. The Daereungwon tomb complex, as well as the Nodong-dong and Noseo-dong tombs, are some of the most famous, with tombs like Cheonmachong, Geumgwanchong, and Geumryeongchong yielding an impressive array of treasures. These sites are critical to the study of Silla's history. Other important Silla tombs include the Tomb of King Taejong Muyeol and the Seo-ak-dong Tomb Complex, along with several royal tombs in the Gyeongju area that hold great historical significance.

Recently, seven Gaya tomb complexes were added to the UNESCO World Heritage list. These include tombs in Gimhae, Goryeong, Changnyeong, Haman, Hapcheon, Goseong, and Namwon, spanning Gyeongsangnam-do, Gyeongsangbuk-do, and Jeollabuk-do. The Gaya tombs are crucial cultural heritage sites for reconstructing the history of the Gaya confederacy, which has left few written records.
In the Jeollanam-do region, the Bannam Tomb Complex, associated with Mahan, highlights the richness of Korea’s ancient history.

In this way, tomb complexes serve as vital historical resources, especially for periods with few surviving written records. Together with historical texts, they act as time machines, allowing us to delve deeper into the histories of ancient times.

Explore Cultural Heritage - Fortresses



Fortresses are military structures built to defend against external invasions. Due to Korea’s long history of foreign incursions, many fortresses were constructed throughout the country. Given Korea’s mountainous terrain, many of these fortresses were built on mountains, creating a significant number of mountain fortresses.

Fortresses in Korea can be classified in several ways, one of which is based on the materials used in their construction. Earth fortresses (toseong) were made from compacted earth, stone fortresses (seokseong) from stone, and brick fortresses (jeonchukseong) from bricks. Thanks to Korea’s abundant natural stone resources, stone fortresses are the most common. In places like Suwon’s Hwaseong Fortress and the military fortifications of Ganghwa Island, bricks were mixed with stone for added efficiency. Earth fortresses were often complemented by moats (haeja) for additional defense or palisades atop the walls to strengthen the overall structure.

The most common way to classify fortresses is by their purpose, a method often used to name cultural heritage sites in Korea. For example, a fortress built to encircle a capital city is called a capital fortress (doseong). Hanyangdoseong, which surrounded the capital of Joseon, Hanyang (modern-day Seoul), is a prime example. Additionally, in some cases, a secondary outer wall known as naseong was built beyond the capital’s main fortress. Examples include the Naseong of Gaegyeong (the capital of Goryeo) and the Naseong of Buyeo (the capital of Baekje).

Another type is the town fortress (eupseong), built in central towns that served as hubs of economy, military, and administration. The term eup refers to a village, and well-known examples include Gochang Eupseong in Jeollabuk-do, Nagan Eupseong in Jeollanam-do, and Haemi Eupseong in Chungcheongnam-do. Hwaseong Fortress in Suwon, built during the reign of King Jeongjo, is also considered a town fortress. Recognized for its incorporation of East Asian and Korean fortress-building traditions, Hwaseong has been listed as a UNESCO World Heritage Site.

Mountain fortresses (sanseong) were built as refuges or defensive strongholds in times of war, and many different types exist across Korea. The most notable example is Namhansanseong in Gyeonggi-do, which has also been designated a UNESCO World Heritage Site. Fortresses built at strategic military locations are called jin or bo. Examples include Gwangseongbo and Gapgotdondae on Ganghwa Island, near Incheon. Meanwhile, long walls constructed along borders to connect forts and block invaders are called jangseong. Goguryeo and Goryeo, for instance, built the Cheolli Jangseong (Thousand Li Wall) to defend against northern enemies.

Fortresses were equipped with various defense facilities. These included ongsung, circular walls built outside gates to protect the most vulnerable entry points; chisung, protruding sections of the wall for better offense and defense; and poru, turret-like structures for archers or firearms. 

Bongdon were signal towers used to send messages through fire or smoke to distant locations.
When exploring Korea’s fortresses, it is helpful to consider their purpose and the defensive features they contain. Fortresses were often built in places with excellent vantage points, meaning many are located in scenic areas. If you have time, a great way to appreciate these historic sites is by walking along the fortress walls and enjoying the surrounding landscapes.

Explore Cultural Heritage - Hanok



Hanok refers to traditional Korean houses, the typical residences in which Koreans lived throughout history. Korean traditional architecture can generally be divided into two categories: grand and majestic structures, such as palaces and temples, and the more modest houses built for everyday living, known as hanok.

Hanok are often categorized based on the materials used for the roof. For example, chogajip are thatched-roof houses, neowajip have wooden plank roofs, and giwajip are tiled-roof houses. The appearance of hanok also varied slightly by time period and region. When people think of hanok today, they typically envision houses from the late Joseon Dynasty, with most examples being either thatched-roof or tiled-roof houses.

Hanok is easily distinguishable from houses in other countries due to several external features. The curving eaves, which harmonize with nature, the use of natural materials sourced from Korea’s mountains and fields, and the way hanok blends seamlessly with its surroundings all contribute to its distinct appearance.


However, the most defining feature of hanok compared to other architectural styles lies in its structure. Hanok uniquely combines ondol (a traditional underfloor heating system) and maru (a cool, elevated wooden floor). This combination is rarely found in houses outside of Korea. The ondol system is particularly noteworthy, where heat from a stove (agungi) is channeled through stone conduits (gorae) beneath the floors to warm the rooms before the hot air exits through a chimney. This is quite different from the simple floor-heating methods seen elsewhere.

Another important aspect of hanok is its courtyard (madang). Since it is difficult to create large indoor spaces in hanok due to the use of ondol, gatherings often take place on the daecheongmaru, a spacious wooden floor, or in the courtyard if more space is needed. Unlike in other countries, where courtyards are often elaborately landscaped, hanok courtyards are typically left open. Observing a hanok courtyard can provide clues about the activities or events that might have taken place there, making it an interesting way to better understand the function of the house.

The layout of hanok was influenced by Confucian principles during the Joseon Dynasty, especially in the houses of the yangban (noble class). These homes often reflected the Confucian values of social order and family hierarchy, with distinct spaces for men and women, such as the sarangchae (men’s quarters) and anchae (women’s quarters), reflecting the Confucian idea of gender separation. The presence of an ancestral shrine (gamyo) within the house to honor ancestors highlights the Confucian belief in filial piety, while the haengrangchae (servants’ quarters) provides insight into the stratified society of the time.

Hanok has also evolved with the times. In the modern era, hanok built in urban areas were smaller and designed for more family-centered living. New materials such as glass and tiles were incorporated, which can still be seen in neighborhoods like Bukchon and Ikseon-dong in Seoul.

Famous places to see traditional hanok include Hahoe Village in Andong and Yangdong Village in Gyeongju, both UNESCO World Heritage Sites. While visiting hanok is fascinating in itself, staying overnight in a historic hanok offers a deeper experience. The thin paper doors (hanji) that separate the indoors from nature, the warmth of the ondol heating system, and the coolness of the maru floor create a unique living experience that is difficult to find in houses from other cultures.

Explore Cultural Heritage - Temples


[사진 - 보은군 문화관광]

Buddhism, which was introduced during the Three Kingdoms period, had a profound impact on the politics and religion of the time. For more than a thousand years, Buddhism has been an integral part of Korea’s cultural heritage. One of the best places to experience this heritage is through its temples.
Temples follow a specific architectural layout, known as garam arrangement. While understanding the full complexity of these layouts can be challenging, they can broadly be divided into two categories based on their outward appearance.

The first type is the simpler garam layout from the Three Kingdoms period. In this period, the layout revolved around a pagoda and a golden hall (geumdang) where Buddha statues were enshrined. Goguryeo and Silla typically adopted the one-pagoda-three-halls layout, while Baekje favored the one-pagoda-one-hall arrangement. A famous example of Silla’s temple ruins is Hwangnyongsa in Gyeongju, while Jeongnimsaji in Buyeo represents Baekje’s temple architecture. The great Mireuksaji in Iksan, now featuring three pagodas and three halls, is considered a combination of three one-pagoda-one-hall temples.

During the Goryeo period, temple structures became more complex, though few urban examples remain today. However, many mountain temples, which were more isolated, have survived. These include the “Mountain Temples of Korea,” which are now UNESCO World Heritage Sites. Though each has its variations, mountain temples share a general architectural pattern.

Visitors typically pass through three gates before reaching the main hall, where the Buddha resides. Beyond the main hall, there are ancillary buildings and living quarters for the monks. The three gates are generally the Iljumun, Cheonwangmun, and Buli Gate. The Iljumun, also known as the Mountain Gate, marks the entrance to the temple. The name Ilju (meaning “single pillar”) comes from the fact that, when viewed from the side, the gate appears to stand on a single column, symbolizing the mind’s unity as one enters the temple. The Cheonwangmun houses the statues of the Four Heavenly Kings, guardians who protect the Buddhist law. These deities are typically depicted as trampling demons beneath their feet. The Buli Gate represents the Buddhist concept of non-duality, often replaced by the Geumgangmun, guarded by fierce statues holding weapons.



The central area of the temple, the Buddha’s domain, typically consists of a pagoda and the main hall (known as the golden hall in the Three Kingdoms period). Depending on the Buddhist scripture followed by each temple, different Buddhas are enshrined. Most temples have a Daeungjeon, which houses a statue of Sakyamuni Buddha. In cases where Amitabha Buddha is enshrined, the hall may be called Geungnakjeon or Amita Hall, while the Vairocana Buddha is honored in Daejeokgwangjeon. Some temples, like Naksansa in Yangyang, house a Bodhisattva instead of Buddha, with Gwaneum Bodhisattva enshrined in the Wontongbojeon as the central figure.

Outside the central area of the temple, there are additional halls such as the Myeongbujeon (Hall of Judgment), which represents hell; the Nahanjeon, which enshrines Buddha’s disciples; and the Josa-dang, where portraits or sculptures of eminent monks are kept. Temples also feature a Beomjong-gak (Bell Pavilion) where the four Buddhist instruments—the dharma drum, temple bell, wooden fish, and cloud plate—are housed and played during ceremonies.

Other buildings include Chilseong-gak, Doksong-gak, and Sanshin-gak, which are dedicated to deities or nature spirits. Near the temple entrance, one may also find stupas, which contain the relics or remains of revered monks. The yosachae, or monks’ living quarters, are usually located in areas not visible to visitors.

Despite these basic principles, the appearance and layout of temples can vary greatly. Visiting a temple is a unique experience, but participating in one of the many programs they offer can provide a deeper connection. Temple cuisine, called gongyang, does not include meat but is still known for its delicious and varied offerings, making meals at a temple a recommended experience.
Each temple features harmonious arrangements of buildings, creating an attractive space that blends seamlessly with the surrounding natural landscape. Often, the beauty extends beyond the temple, allowing visitors to enjoy the serene atmosphere of Korea’s nature alongside the temple’s peaceful ambiance.

Explore Cultural Heritage - Seowon (Confucian Academies)



Seowon were private educational institutions during the Joseon Dynasty, established in rural areas. The term "seowon" originally came from schools in China’s Tang or Song Dynasties, most notably the Bailudong Academy, founded by Zhu Xi, a Confucian scholar who perfected Neo-Confucianism. Scholars of the Joseon Dynasty, who greatly valued Zhu Xi’s Neo-Confucian philosophy, sought to emulate his example, one way being the establishment and operation of seowon.

During the reign of King Jungjong (the 11th king of Joseon), Ju Se-bung, the governor of Punggi, established Baegundong Seowon in Punggi, the hometown of An Hyang, the scholar who first introduced Neo-Confucianism to Korea. Ju Se-bung aimed to honor An Hyang and educate future scholars. Later, when Yi Hwang succeeded Ju Se-bung as governor, he requested a new name for the seowon from the government. In response, King Myeongjong granted Baegundong Seowon the name Sosu Seowon, along with land, slaves, and books. The royal plaque bearing the name "Sosu Seowon" officially recognized it as a Saeak Seowon, or a state-endorsed Confucian academy. Inspired by this, many other scholars and local leaders established similar academies across the country, which also received official recognition from the government.

In Neo-Confucianism, the veneration of virtuous predecessors is a central principle. Following this tradition, seowon were often built at locations associated with revered scholars, and each seowon housed a shrine dedicated to a particular figure. Sosu Seowon honors An Hyang and Ju Se-bung, while Dosan Seowon is dedicated to Yi Hwang, Jaun Seowon to Yi I, Oksan Seowon to Yi Eon-jeok, and Imgo Seowon to Jeong Mong-ju.

Seowon were typically constructed in scenic locations, making them not only centers of learning but also places where one could appreciate Korea’s natural beauty. Visitors can explore these beautiful landscapes while enjoying the architecture of the seowon, which generally followed a similar layout. At the front of the complex was the lecture hall (Jeonggyodang), flanked by the East and West dormitories where students lived. Behind the lecture hall stood the shrine, where memorial rites were held for the honored scholar. Additional buildings included the Jangpangak, a repository for books and woodblocks, the Jeonsacheong, where ritual items were prepared, and the Gojiksa, where caretakers resided. The gate to the seowon often featured a lofty pavilion, designed for poetry gatherings and other events.

Nine of Korea’s seowon—Sosu Seowon, Dosan Seowon, Byeongsan Seowon, Oksan Seowon, Dodong Seowon, Namgye Seowon, Piram Seowon, Museong Seowon, and Donam Seowon—have been recognized as UNESCO World Heritage Sites. These seowon reflect Korea’s rich cultural traditions associated with Neo-Confucianism and have been highly regarded for continuing to carry out their educational and cultural roles to this day.

Explore Cultural Heritage - Wonlim (Traditional Gardens)



 
In Korea, historical gardens are often referred to as wonlim. The term jeongwon (garden) literally means a space arranged in the courtyard of a house or building. While the elements that make up a garden differ from country to country, flowers and trees form the foundation, with stones, gravel, sand, and water added to create a beautiful space. These gardens are artificially crafted to allow people to enjoy the various elements of nature. While the philosophical approach to gardens may vary, the general idea is to beautify a mundane space and place it in front of a house or building for people to admire.

However, in Korea, the concept of creating such gardens was not as prominent due to both practical and philosophical reasons related to the use of hanok (traditional Korean houses) and nature.
Korea’s climate posed challenges to garden cultivation. In central Korea, winter and the dormant period for trees and flowers last for several months, limiting the visual appeal of gardens for much of the year. However, Korea’s natural landscape, with its picturesque mountains, rivers, hills, and streams, was readily available for enjoyment. Thus, it became more effective to build pavilions (jeongja) in locations where one could take in the natural scenery. This explains why Korea is known for its abundance of pavilions rather than formal gardens.

Moreover, during the Joseon Dynasty, a cultural shift emerged, viewing nature as complete in itself and discouraging human interference. According to one of the core Confucian texts, The Great Learning, the principle of "geukmul chi-ji" emphasizes investigating the natural world to understand the laws of the universe and human nature. This philosophy deemed altering nature undesirable. Additionally, in hanok, courtyards were often used for various activities, making it difficult to fill them with flowers and trees.

For these reasons, the concept of wonlim, meaning a space where one could retreat from the complexities of daily life, became more prevalent in the Joseon Dynasty. These spaces, often referred to as byeolseo or byeolseo gardens, were modestly designed to allow people to enjoy the beauty of nature with minimal artificial enhancements. A prime example of a wonlim is the Secret Garden (Huwon) of Changdeokgung Palace, which once housed over 100 pavilions during the Joseon period, and still retains about 40 today, offering a perfect representation of Korean wonlim. Among the most famous civilian wonlim are Soswaewon in Damyang and Buyongdong Garden on Bogildo Island in Wando.

In Korean architecture, it was important to construct buildings that harmonized with their natural surroundings. As a result, many temples, seowon (Confucian academies), and palaces feature spaces that incorporate elements of wonlim. In the context of national heritage, these wonlim spaces are often designated as historic sites, while those within natural landscapes may be protected as scenic sites alongside the surrounding nature.

Explore Cultural Heritage - Documentary Heritage



Korea is a country rich in documentary heritage. Although many records were lost due to wars, the long-standing tradition of valuing documentation has led to the creation of an abundance of records. Documentary heritage encompasses traditional written materials such as books, as well as images, symbols, inscriptions on metal and stone, and more recently, audiovisual materials and digital content, including internet records.

As of 2024, Korea has 18 items inscribed on the UNESCO Memory of the World Register. These include the Hunminjeongeum (the script of the Korean alphabet), the Annals of the Joseon Dynasty, Jikji (the oldest extant book printed with movable metal type), the Diaries of the Royal Secretariat, the Royal Protocols of the Joseon Dynasty, the Haeinsa Tripitaka Koreana and Miscellaneous Buddhist Scriptures, the Donguibogam (a traditional Korean medical text), the Ilseongnok (daily records of the Joseon kings), the Archives of the May 18th Democratic Uprising, the Nanjung Ilgi (war diary of Admiral Yi Sun-sin), the Saemaul Undong Archives (related to Korea’s New Village Movement), the Confucian Printing Woodblocks, the KBS Special Live Broadcast “Finding Dispersed Families”, the Royal Seals and Investiture Books of the Joseon Dynasty, the Archives of the Debt Repayment Movement, the Archives of the Joseon Tongsinsa (Korean embassies to Japan), the Archives of the April 19 Revolution, and the Archives of the Donghak Peasant Revolution.

Through these records, we can appreciate the uniqueness and excellence of Korean culture. For instance, as a written work, Hunminjeongeum is a record of the principles and usage of Hangeul, Korea's alphabet, and it helps us understand the remarkable nature of this script. The Annals of the Joseon Dynasty, the Diaries of the Royal Secretariat, and the Royal Protocols provide deep insights into Joseon’s history and court culture. The Royal Protocols, in particular, which combine both illustrations and written descriptions, are invaluable for restoring knowledge of Korea’s past.



Additionally, the Haeinsa Tripitaka Koreana demonstrates the cultural exchanges of East Asian Buddhism during the Goryeo Dynasty. Documentary heritage related to modern and contemporary Korean history, such as the Donghak Peasant Revolution, the Debt Repayment Movement, the April 19 Revolution, the Saemaul Undong, and the division of Korea and separated families, allows Korea to share these important historical events with the world.

Explore Cultural Heritage - Prehistoric Sites



Prehistoric sites provide valuable insights into the lives of people from the prehistoric era. The term prehistoric refers to the period before written records existed, which means our understanding of this time relies on the artifacts left behind. Prehistoric periods are generally divided into the Stone Age, Bronze Age, and Iron Age, based on the materials used to make tools. However, on a global scale, some Bronze Age civilizations already had written records, making it difficult to uniformly classify this era as prehistoric.

The Korean Peninsula and the Manchurian region are home to many well-preserved prehistoric sites. Notable Paleolithic sites include the Jeongok-ri site in Yeoncheon, Gyeonggi-do, and the Seokjang-ri site in Gongju, Chungcheongnam-do. Paleolithic people were hunter-gatherers, relying on hunting and foraging for food, and they led nomadic lives without permanent homes. Thus, we understand their development primarily through the stone tools they left behind.

Neolithic sites are much more numerous than Paleolithic ones. Key sites include the Amsa-dong Prehistoric Settlement in Seoul and the Misari site. Additionally, the Gosan-ri site on Jeju Island is the oldest known Neolithic site in Korea. Neolithic sites reveal significant changes from earlier periods, such as evidence of pottery production, the beginnings of agriculture, and the introduction of pit dwellings.

During the Bronze Age, larger and more elaborate archaeological sites emerged, most notably those associated with dolmens. The Dolmen Sites of Hwasun, Gochang, and Ganghwa Island—all UNESCO World Heritage Sites—are famous examples. The Korean Peninsula and Manchuria are home to tens of thousands of dolmens, making this region the most densely concentrated area of dolmen sites in the world.



Prehistoric petroglyphs, which span the Neolithic and Bronze Ages, also offer a glimpse into the lives, beliefs, and symbols of ancient people. The most famous petroglyphs in Korea are the Bangudae Petroglyphs in Ulsan. These early petroglyphs, known for their realistic depictions of whale hunting and land-based predator hunting, provide a vivid portrayal of life during that era. Later petroglyphs, such as those in Ulsan's Uljugun and Goryeong, Gyeongsangbuk-do, display geometric patterns like concentric circles, suggesting they were made at a later time than the Bangudae petroglyphs.

Explore Cultural Heritage - Maritime Heritage



Maritime heritage refers to cultural heritage found beneath the sea. While artifacts recovered through underwater archaeological research and excavation are preserved and displayed in museums or exhibition halls, many maritime heritage sites are believed to remain undiscovered on the ocean floor.

Most maritime heritage is found in shipwrecks, where ships and their cargo, lost in past eras, provide valuable insights into the history of those times. According to maritime heritage research, there are an estimated three million shipwrecks lying on the ocean floor worldwide, yet only about a thousand of these have been investigated.

One of Korea’s most famous maritime heritage discoveries is the Shinan Shipwreck, first investigated in 1976. This ship, which sank off the coast of Shinan while traveling from Yuan Dynasty China to Japan, yielded around 27,000 artifacts. Other shipwrecks have been found off the coasts of Jeju Island, Wando, and elsewhere, including a Goryeo Dynasty ship near Bian Island and Sibidongpa Island in the Gogunsan Archipelago. This ship was carrying 16,000 pieces of Goryeo celadon when it sank. Since the discovery of the Shinan Shipwreck, a total of 16 shipwrecks and over 110,000 artifacts have been recovered from 22 sites.

In Korea, underwater archaeological research is divided into three regions: the southwestern sea, the central western sea, and the southern sea. Some maritime areas have been designated as historic sites to protect and further investigate maritime heritage. These include the Shinan Underwater Heritage Site in Jeollanam-do, the Jukdo Underwater Heritage Site in Boryeong, Chungcheongnam-do, and the Doripo Underwater Heritage Site in Muan, Jeollanam-do.