This article refers to the collective memory of Jeongeup Donghak Peasants Revolution Memorial Hall and the creative activities regarding social reform. The study describes the birth and transmission of Donghak, disputes about Donghak revolution and peasants war, and historical sites and relics of Donghak peasants revolution in Jeongeup City. In addition, it examines the expression of collective memory in Donghak peasants revolution memorial hall and suggests an improvement plan for problems concerning social oblivion. The founder of Donghak, Soowoon, Choe Je-woo(1824~1864) met Hanwoolnim as the God, on April 5 of 1860(Gyeongsin Year) after long ascetic practices. He talked with Hanwollnim and received Moogukdaedo from Hanwoolnim. Choe Je-woo systemized Moogukdaedo as the way of Heaven to a academic science and established a way of ascetic practice called Sooshimjeonggi, which aims to recover and practice the mind of Hanwoolnim. Through the science and religious austerities, he disseminated his religious ideology to the followers of Donghak and the public. Haewol, Choe Si-hyeong who inherited the authorized doctrine from Choe Je-woo, explained that daily routine itself(事事天) is Hanwoolnim and objects people use everyday is also Hanwoolnim(物物天). Moreover, he explicated the doctrine of Sicheonju(侍天主) as the oneself-mind of the God by applying and interpreting it to everyday life and recovering it to the sacred character of life by making the authorized doctrine a way of life. He firmly believed that these ascetic practices would allow him to accomplish the sanctification of life, and eventually he could open a new dimension called the next world At the time of Donghak revolution, Euiam Son Byeong-hee took command of Donghak army as a commander of Donghak. After he received the authorized doctrine from Haewol in the age of crisis and peril, he changed the name and characteristic of Donghak, which is revolutionary movement organization, to Cheondoism as Neo-Donghak, which is a national religion organization. The third head of Donghak, Son Byeong-hee who faced limitation of the Donghak period, expedited the systemization of Cheondoism as a modern religion and spreaded an enlightenment campaign and guidance for qualitative enhancement of real life. Additionally, he invested in education to cultivate talented people and promoted movements of the press and media for the formation of public opinion and information delivery. He also supported his followers to take the lead of an independence movement such as 3.1 movement for retrieving the independence of the country. Donghak peasants revolution in 1894 is a sequential movement of Donghak ideology and movements, and its regional leader Jeon Bong-jun gave rise to this nationwide social reform movement through a revolt of plundered farmers and the believers of Donghak. In conclusion, Donghak peasants revolution started from the supplication campaign for the founder of Donghak, Soowoon, Choe Je-woo, and protested against unreasonable taxations, unjust exploitation and tyranny at the end of Joseon Dynasty. Through collective memory and creative activities, the Memorial Hall of Donghak Peasants Revolution should interactively communicate visitors with the facts on the protection of national sovereignty against the aggression of the imperialism and social reform movement for the creation of upcoming world. Further, the Memorial Hall should represent the facts that Cheondoism, the recarnation of Donghak, actively and constantly performed religion services, independence movements, armed struggle against Japanese imperialism, modern education, and enlightenment movements in Japanese colonial period through exhibition connected with educational programs. The Memorial Hall has to reinforce participatory exhibition, empirical education, and interactive communication activities so that the spirits of Donghak peasants revolution can be transmitted to posterity through creative exhibition connected educational programs based on historical sites and relics.