MYEONGHAN CULTURE
명한 문화
'Sage Gija, a former prince of the Sang Dynasty of Hwaha was enthroned as King Taejomunseong of Gojoseon and brought with him five thousand talents to the Korean Peninsula, known also as the Realm of the East, enlightenment had become so widespread that men had acquired an ethos of martyrdom and women a custom of chastity, such that the Realm was known to historians as Sojunghwa.'
Preamble, Constitution of the Myeonghan Realm
CUSTODIAN OF HUMAN CIVILISATION
Human civilization is in a state of collapse across the globe. Rampant crime, subpar art and music, excessive consumerism, dishonesty, lack of belief in the transcendental, poor education quality, political correctness, environmental degradation, and a focus on money, abortion, murder, selfishness, rudeness, divorce, and harmful sexual behaviour prevail. Any society that dismisses hierarchy, devalues the family, shows disrespect to the virtuous elders, and tolerates societal discord will not endure, let alone flourish.
The Myeonghan Realm was established as the heavenly ordained custodian of advanced Confucian civilisation, as well as human civilisation-at-large. The Confucian tradition of continental East Asia, spanning thousands of years, has been a pinnacle of philosophy, art, literature, and civil governance. Emphasising education, filial piety, and moral development is crucial for a successful and harmonious society.
As a guiding light of human civilisation, the Realm is dedicated to restoring social order, fostering genuine art and music, encouraging integrity, reviving faith in the transcendental, enhancing education, combating stifling political correctness, upholding human dignity from conception to natural death, strengthening families, and punishing betrayal.
The Realm's ceremonial practices and laws aim to cultivate exemplary moral character through sacred rituals, refined etiquette, and celestial music. Worship of the divine will be reinstated. The wisdom of sages will be honoured. Moral relativism will be firmly rejected. The culture of death will be confronted. Cancel culture will be eradicated. Rights and responsibilities will be realigned.
AN ANCIENT INHERITANCE
The Myeonghan identity is based on cultural affiliation rather than ancestry. Myeonghans take pride in their traditional clothing and customs from the Joseon (조선) era (1392-1910) and their connection to the Confucian imperial lineage through the Myeong Empire (대명국) (1368-1662), the last legitimate imperial dynasty in East Asia.
The execution of the Yeonglyeok Emperor (영력제) (r. 1646-1662) in 1662 by the Manchu military symbolised more than just a change in leadership. It marked the conquest of a significant civilisation and the end of traditional Confucian commonwealth (천하). Despite being forced into a tributary relationship with the Manchus, the Imperial Myeong Kingdom of Joseon saw themselves as the Sojunghwa (소중화),, the last remaining civilised people in East Asia, which became a core aspect of their identity rooted in Confucian beliefs. Indeed, Joseon was greatly influenced by the cultural achievements of the Myeong Empire, such as lacquerware, novels, porcelain, paintings, and textiles.
Although the Manchus held geographical power, Joseon was seen as the center of Confucian civilisation. Under the doctrine of Hwa-Yi (civilised-barbaric) distinction (화이변별), Myeonghans cannot recognise the Manchu Daecheongguk (대청국) (1636-1912) monarchs as legitimate successors due to their imposition of what were seen as barbaric customs. The Myeonghan Realm considers the Imperial Myeong Kingdom of Joseon as the continuation of the Myeong Empire, and the Daehan Empire (대한제국) as the successor of Joseon. Consequently, the Realm deems the Daehan Emperor as the rightful successor to the Myeong Emperor according to the legal doctrine of translatio imperii.
The Myeonghan Realm sees itself as the legitimate successor of the Daehan Empire and the Emperor of the Myeonghans as the incumbent successor to the Sagely Emperors Yo (요) and Sun (순) through the Daehan Empire, the Myeong Empire, and all preceding dynasties. Although Hangul (한글) is an official script of the Myeonghan Realm, official legal and policy documents are written in the classic Hanmun (한문) script known as Hanja (한문), following Joseon tradition. English is the most widely spoken and written language in daily life.
THE LEGACY OF SAGE KING GIJA
The Sage King Gija (기자) (11th century BC), whose words about the Great Laws of Heaven and Earth were recorded in the Chapter Hongbeom (홍범) ('Grand Plan') in the Confucian classic Book of Venerated Documents (《서경》), had brought civilization and enlightenment to the Joseon Peninsula.
Gija was also mentioned in other ancient Confucian books, such as the I Ching (《역경》) and the Analects (《논어》). Historical accounts were unanimous that Gija was a prince of the Sang Dynasty (상나라) (1600-1046 BC). It was said that he migrated to the Joseon region after the downfall of that dynasty, and established a kingdom that would be known in historiography as Gija Joseon (기자조선) (1120-194 BC).
Gija, having received the Gojoseon ('ancient Joseon') (고조선) throne from the mystical monarch Dangun Wanggeom (단군왕검) and enthroned as King Taejomunseong (태조문성왕), was credited with introducing what would in the future be called Confucian civilisation, as well as various cultural, political, and educational practices to the Joseon people. Gija, and the five thousand talented people that travelled with him to Joseon, reportedly brought advanced agricultural techniques, established a centralised government system, and promoted ideals of morality, education, and social order. The importance of Gija Joseon in the history of Korean peninsula cannot be overstated. It is believed to have been the first organized state in the Joseon region, marking the beginning of a distinct Korean civilization.
In 1570, King Seonjo (조선 선조) (r. 1567-1608) of the Imperial Myeong Kingdom of Joseon (황명조선국) established a monument at the mausoleum of Gija, which obligated anyone passing by on horseback to dismount as a sign of respect. However, in the twentieth century, out of a misguided nationalism, the North Korean government vandalised Gija's tomb (pictured), which was believed to be completely destroyed in the 1960s. The Myeonghan Realm vehemently rejects such 'pure-blood nationalism,' and maintains the traditional gratitude and veneration given to Gija by the Imperial Myeong Kingdom of Joseon and its successor, the Daehan Empire (대한제국).
Sage King Gija (기자) , whose given name was Ja Seoyeo (자서여), lived in the eleventh century BC. He was a relative of the last ruler of the Sang Dynasty and was renowned as one of the last three wise men of that Dynasty. Due to his opposition to the corrupt king's tyranny, Gija was imprisoned.
After the Ju Dynasty (주나라) overthrew the Sang Dynasty, Sage King Mu of Ju (주 무왕) released Gija and sought his political advice during a visit. King Mu accepted Gija's plan to migrate to Joseon, which is now commonly identified as northwestern Korea. Gija and the thousands he brought with, taught the local people various rituals, agricultural techniques, sericulture, and weaving.
The story of Gija has left more distinct historical evidence compared to the myth of Dangun, and played a significant role in the Daehan Empire's explanation of its people and nation's origins. Gija's descendants remained in Joseon and successively became monarchs of Gija Joseon, the second dynasty in Korean history.
The last ruler of Gija Joseon, King Jun (준왕), was expelled by Wiman (위만), a military general of Hwaha heritage, who seized the Joseon throne in 192 BC. Jun fled to the southwestern region of the Korean Peninsula and was proclaimed the 'King of Han' (한왕). The character 'Han' ('한'), written in Hanja, within the names of the Daehan Empire and the Myeonghan Realm can be traced back to Jun's title as 'King of Han' (한왕).
THE MYEONG
CULTURAL INHERITANCE
The Myeong Empire (대명국) (1368–1644) had a significant influence on the culture of its closest ally and most faithful vassal state, the Imperial Myeong Kingdom of Joseon (1392-1897).
The Myeong was known for its political stability, economic prosperity, and cultural achievements. The close proximity between the two realms, as well as the historical and cultural connections, facilitated the transmission of ideas, practices, and artistic styles between the two nations.
One of the major areas of influence was in the propagation of the doctrine of the sages. The Myeong Empire placed great importance on Confucian principles and promoted Confucianism as official religion. This had a profound impact on Joseon Korea, which also embraced Confucianism as the dominant belief system. Joseon scholars and officials studied in the Myeong, bringing back Confucian teachings and implementing them in the Joseon government, education system, and social structure. The emphasis on filial piety and moral behaviour influenced Joseon society and its values.
The Myeonghan Realm, like the Myeong and Daehan realms, would never abdicate the responsibilities of public authorities to cultivate moral virtues amongst the population.
The Myeong also influenced the arts and literature of Joseon Korea and the Daehan Empire. Myeong painting styles, techniques, and themes were introduced and adopted by Joseon artists. Myeong-inspired landscape paintings, figure paintings, and calligraphy became popular in Joseon art circles. Myeong literary works, such as classics and historical texts, were translated into Hangul, contributing to the development of Joseon literature.
In addition, the Myeong Empire's advancements in technology, such as printing techniques and agricultural practices, were adopted by the Joseon Kingdom. The exchange of goods and ideas through trade and diplomatic relations between the two realms also played a role in shaping Joseon material culture.
A SPECIAL RELATIONSHIP
Yeonglak the Great
영락대제 (r. 1402-1424)
Sejong the Great
세종대제 (r. 1418-1450)
The friendship between Emperor Yeonglak the Great of the Myeong Empire and King Sejong the Great (posthunously honoured by the Myeonghan Realm as 'Emperor Sejong the Great') of the Imperial Kingdom of Joseon, whose reigns overlapped for six years, was a shining example of significant diplomatic and cultural exchange between the two neighbouring realms during the 15th century.
The Yeonglak Emperor, the third monarch of the Myeong, whose reign spanned from 1402 to 1424, was known for his ambitious projects and extensive military campaigns against the remnants of the Mongol Empire. He sought to establish a strong relationship with Joseon, recognising its strategic importance and cultural contributions. King Sejong, the fourth ruler of Joseon, sat on the Throne from 1418 to 1450. He is renowned for his achievements in governance, science, and culture, particularly the creation of the Joseon script, Hangul.
The friendship between the two monarchs was characterised by mutual respect and admiration. They exchanged diplomatic envoys. Yeonglak and Sejong regularly shared their thoughts and literary works on topics ranging from history and philosophy to science and technology. This exchange of ideas and knowledge helped foster cultural and intellectual growth in both countries. In September 1424, when Yeonglak the Great died, Sejong the Great remained in mourning dress for 27 days, despite the rule set by the Hongmu Emperor (홍무제) (r. 1368-1398), founder of the Myeong Empire and father of Yeonglak, that subjects should remain in mourning dress no more than three days after an emperor's death.
A LIFESTYLE OF RITUAL PROPRIETY
In a world of moral collapse and the return of barbarianism everywhere, the Myeonghan Realm understands itself as one of the last bastions of human civilisation: the Realm is undoubtedly, the Realm of Humaneness and Righteousness (인의지방), the Realm of Propriety and Etiquette (예의지방), and the Realm of Noble Character (군자지국). Myeonghans are committed to leading lives that revolve around a set of rites known as lye (례), whose purpose is to cultivate the moral characters of individuals in accordance with Divine Reason (천리).
Lye encompasses a wide range of practices, including ceremonies, festivals, and rites of passage such as weddings and funerals. It also includes everyday activities such as greeting others, table manners, and dress codes. The rule of ritual propriety emphasises the importance of performing these practices with sincerity, respect, and adherence to tradition. By doing so, individuals show appropriate respect for their ancestors, their elders, and the natural world, all of which are seen as essential components of a harmonious society. As the premier Confucian micronation that the world has never seen before, the Realm celebrates five main rites (오례) that were mentioned in the ancient Confucian classic of the Rites of Ju (주례):
Auspicious Rites (길례): These rites are performed to celebrate good fortune. They are often conducted during important life events such as weddings (pictured below), the birth of a child, or the opening of a new business. Auspicious rites typically involve rituals, prayers, and offerings to God to show reverence, and to ancestors to demonstrate that death cannot stop filial piety from being paid (pictured above).
Inauspicious Rites (흉례): In contrast to auspicious rites, inauspicious rites are performed to ward off or mitigate negative energy or harm. They are often practiced during times of illness, accidents, or funerals. Inauspicious rites may include rituals such as cleansing, purification, or offerings to appease spirits and protect against misfortune.
Congratulatory Rites (가례): Congratulatory rites are performed to celebrate achievements or special occasions such as graduations or promotions. They are usually conducted to express congratulations and to wish the person good luck in their future endeavors.
Hosting Rites (빈례): Hosting rites are conducted when welcoming guests or visitors. They involve observing proper etiquette, offering hospitality, and ensuring that guests feel respected and well-cared for. Hosting rites may include rituals such as serving tea, offering food, and providing comfortable accommodations.
Military Rites (군례): Military rites are performed in the context of warfare or military activities. They involve rituals and ceremonies to boost morale, honor fallen soldiers, and seek protection from deities or ancestral spirits. Military rites often include offerings and prayers for victory, strength, and the well-being of soldiers.
These rites together reflect the importance placed on maintaining harmony, promoting auspiciousness, and showing respect for various aspects of life in Confucian culture. In accordance with the Rites of Ju, the Lord Patriarch (the second-highest ranking prelate of The Supreme Council for the Doctrine of the Sages) is the primary authority responsible for the standardisation of these rites.
MYEONGHANBOK
Proper attire (정의관) is crucial for Confucianism, which places a strong emphasis on showing respect and modesty towards others by dressing appropriately and modestly in different social contexts. Proper attire helps to signify one's social status and role, allowing for clear distinctions and a harmonious social structure, and is considered a part of the ritualistic aspect of Confucian practices, representing adherence to traditional values and cultural norms. Confucianism emphasises self-cultivation and personal development. Wearing proper attire is seen as a way to cultivate self-discipline and self-respect, as it reflects one's commitment to upholding social norms and presenting oneself in a dignified manner.
The Myeong Empire had a significant influence on Joseon's fashion and attire. The exchange of ideas, trade, and diplomatic relations between the realms facilitated the transmission of clothing styles and trends. One of the most significant impacts of Myeong attire on Joseon attire was the introduction of Myeong-style court dress. The Myeong Empire placed great importance on court protocol and etiquette, and the attire worn by officials and nobility reflected this (pictured below). The Myeong court dress was characterised by long robes with wide sleeves and a mandarin collar, often made of silk and decorated with intricate embroidery. This style was adopted by the Joseon court, particularly during formal ceremonies and events.
Myeong attire also influenced Joseon everyday wear. Myeong-style jackets and trousers became popular among the Joseon upper class, and women's clothing began to feature wider sleeves and longer skirts. Additionally, the use of silk as a material for clothing became more widespread in Joseon, reflecting the influence of Myeong fashion. Against this background, the Imperial Myeong Kingdom of Joseon evolved the Hanbok (한복), which is characterised by simpler lines, vibrant colors, and natural fabrics like cotton and hemp (pictured above). The Hanbok is no longer worn by Koreans on a daily basis but only on special occasions.
The Myeonghan Realm developed its unique micronational attire: the Myeonghanbok (명한복), which features a mix and match of the attire of the Myeong Empire and the Daehan Empire. HM The Emperor and other members of the Imperial Household; HS The Supreme Patriarch and Counselors of the Supreme Council for the Doctrine of the Sages; and peers of the Realm regularly wear Myeonghanbok in ordinary meetings and events; other members of the Realm from all walks of life often wear Myeonghanbok on public holidays and family occasions.
MYEONGHAN ARCHERY
Myeonghanea favours archery (사) as a sport that goes beyond the physical act of shooting a bow and arrow. It is a means of developing important qualities such as discipline, focus, and self-control, which are essential for individuals of exemplary character. Ancient sages used archery as a metaphor to teach the Way of Humaneness.
According to Sage Confucius, the competition of the man of exemplary character involves ascending to one's position in an archery match with deference and drinking from the ritual cup upon descending. Sage Mencius likened the person who seeks to be humane to an archer who adjusts himself before shooting and takes responsibility for his failure rather than complaining about those who outperform him.
Together with rituals (예), music (악), charioteering (어), calligraphy (서), and mathematics (수), arcremindshery is one of the well-established Six Arts (육예) of the Confucian tradition. The Six Arts aim to cultivate a well-rounded individual who can contribute meaningfully to society. Each art represents a different aspect of personal development. Archery serves as a reminder to monarchs and officials of their duty to defend their people and the Realm against all threats. As a Confucian micronation, the Myeonghan Realm proudly practices archery as a sport that reflects its cultural heritage and micronational pride.
MYEONGHAN CUISINE
Myeonghan cuisine is a delicious combination of the traditional cuisine of the Myeong Empire and that of the Daehan Empire.
Because of the close cultural, political, and economic relationships between the Myeong and Joseon, their cuisines shared some similarities in terms of ingredients, cooking techniques, and flavours. One of the most notable similarities is the use of rice as the staple food. Both cuisines feature a wide range of rice-based dishes, including rice cakes, porridges, and noodles. Additionally, both cuisines utilise a wide range of vegetables, fruits, and meats in their dishes. Another significant similarity is the emphasis on the balance of flavours. Both Myeong and Joseon cuisines strive for a harmonious balance of sweet, sour, salty, and bitter flavours. Both cuisines also use a range of seasonings and spices such as soy sauce, vinegar, garlic, ginger, and chili peppers to enhance the flavours of their dishes.
However, there are also some differences between the two cuisines, which make a mix and match between them particularly attractive. For instance, the Joseon cuisine (pictured below) is known for its emphasis on fermentation and preservation techniques, which produce unique flavours and textures. This is not as prominent in Myeong cuisine (pictured above), which is known for its emphasis on fresh ingredients and simple cooking techniques. At the end of the day, the cuisines of the Myeong Empire and the Daehan Empire share some similarities, but also have unique characteristics that reflect their respective cultural and historical backgrounds.
