• Journal of the Korean association of regional geographers
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• v.8 no.2
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• pp.199-215
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• 2002

The socio-economic and environmental systems of world are in turmoil. International conflicts are placed in their geographical context through the integration of maps. Changes in the world political map have often been the outcome of wars and conflicts associated with major geopolitical transitions. We identify five basic types--proto-nationalism, unification nationalism, separation nationalism, liberation nationalism and renewal nationalism. Political leaders in a wide range of contexts have been able to appeal to the nationalist doctrine to justify their actions. In recent years indigenous peoples have found a new voice in their struggle for survival. Although colonial empire's ending followed long and bloody struggles in some places. We really cannot understand the modem world as a whole if we do not understand the dynamic of that part of it which has endured and struggled against colonialism. The patterns of the international conflicting area are divided internal conflict type, mixed conflict type, international conflict type. The formation factors of the international conflicting area are divided ethnic group, religion, colonialism, resource, territory. There has recently been a resurgence of Islam's importance in world affairs. The oil crises of the 1970s gave new international leverage to several Muslim states.

• Journal of Korean Society of Forest Science
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• v.84 no.1
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• pp.48-62
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• 1995

In the paper, the forest policy of Korea during the period of 1906 to 1910 under the spheres of Japanese influence was revisited by considering the incident of attempting sales of the old Crown forest reserve in Wando to a Japanese business man with a failure and the national forest policies of the Residence General in Korea of the Japanese Imperial. The factors, both the internal and external, behind the scene of the incident are considered for the explanation for the development of the incident with the forest reserve in Wando. The forest policy during the period considered involves the exploitation of virgin forests in the northern provinces near the rivers bordered with China and Russia, the introduction of forest law, which is the first modern regulation enacted with the heavy influence of the Japanese interest in the colonization of Korea. The intentions of the Japanese Colonial Power for the exploitation of forest resources in Korea were interpreted by investigating the report on the situation of forest ownership in Korea prepared by Japanese forest officers who surveyed the Korean forest areas by sampling just before the beginning of colonization.

• The Journal of Korean Philosophical History
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• no.50
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• pp.171-200
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• 2016

The full-scaled study of Joseon conducted by Japan in the 1910s was part of its colonial policy, while the native Joseon studies against it contained political aspiration to recover the national rights and independence. Accordingly, the conceptual meaning of 'Joseon' varied according to its subject of speech. The establishment of modern nation-state failed along with the extinction of Korean Empire, but 'Joseon' was newly discovered within national ideology. It became a historical concept in which the experience of the past and the expectation toward the future could be united. The so-called 'Joseon Studies' was only limited to intellectuals in the academic circle, but 'Joseon' embraced the articulations from more various social agents. Furthermore, it is only natural that 'Joseon Studies' should be interpreted within the historical semantics of 'Joseon', considering the connection between concept and discourse. In his The History of Joseon Civilization, An Hwak encompassed the history from the times of ancient mythology to the contemporary times under the banner of 'Joseon'. Opposing Japanese distortion of history carried out in the name of historical positivism, he idealized Joseon history as comparable to that of the Western democracy. He extended the study of 'Joseon' into culture at large, foreshadowing a kind of Joseon philosophy. In his An Overview of Joseon Philosophical Ideas, the first description of 'Joseon philosophy' as an independent field, he proposed philosophy as one of three sources of pride in Joseon and asserted its uniqueness and originality compared to the West. It was an attempt to grasp the peculiarity of Joseon ideas from a perspective of the history of universal human civilization. He considered 'Jong'(倧) as an ideological foundation held from the ancient to the modern times, and the acceptance of Buddhism and Confucianism as beneficial to 'Joseon philosophy'. The birth of 'Joseon philosophy', the modern transformation of the traditional knowledge system, was an intellectual experiment to apply traditional knowledge to the modern disciplinary classification system.

• Journal of Korean Philosophical Society
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• no.114
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• pp.241-263
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• 2016

History is not only Hegel's philosophical subject, but it corresponds to his entire system of philosophy. Because his system of philosophy is a description of the self-movement of spirit and 'world history' reveals the overall movement of spirit. Hegel's 'historical and philosophical standpoint' goes through the description of his entire system, and this tendency is more and more reinforced towards the later Hegel. If it is reasonable to find the corresponding relationship between Hegel's system of philosophy and 'world history', the relationship between 'objective spirit' and 'absolute spirit' must be systematically unraveled in the horizon of world history. The world-historical perspective in 'objective spirit' has the limit to consider 'modern European nations' as a final destination. On the contrary, world history that acts as a mediator in the transition from 'objective spirit' to 'absolute spirit' makes it possible to jump in absolute horizon by recognizing limitations of nation states and avoiding specific and limited conditions dialectically. So what is revealed through the study of 'world history' in Hegel's system of philosophy is that in the view of 'absolute spirit' of art, religion, philosophy 'political state' is not the end that all mankind should aim at. Therefore, it is undesirable only to criticize Hegel's philosophy of history as 'Eurocentrism'.

• Journal of the Korean association of regional geographers
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• v.12 no.2
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• pp.305-322
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• 2006

An increasing number of cities employ rescaling strategies that not only construct metropolitan production network scaled down from national context, but also tune up new governance to effectively control local geographies of the city. In this context, urban redevelopment has emerged a key 'global' strategy to empower governmental institutions of the city, which not only eliminate such threatening spatial variables as deteriorated housing, working-class ghettos, and crime areas, but also increase and extract exchange value of those spaces. I view such practices a process of 'glurbanization'. This paper investigates how state/city government employs the discourse of urban re/development for 'inventing' poverty at an urban scale: how it institutionalizes the discourse for implementing concrete projects: and how urban institutional apparatus appropriate their discursive practices of redevelopment for their own ends in the city. By particularly focusing on the California Redevelopment Law and the Community Redevelopment Agency of the City of Los Angeles, this paper analyzes the ways in which the law and the agency extract value from what they define 'blight areas' by means of eminent domain and tax increment revenues. For empirical analysis I employ discourse analysis and institutional ethnography. I conclusively argue that the urban spaces stigmatized as 'blight areas' are increasingly entrapped by the urban redevelopment agency, which extracts increased exchange value from the areas and redirects it for supporting external investors, private developers, and the body of the agency itself.

• 한국체육학회지인문사회과학편
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• v.57 no.5
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• pp.1-11
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• 2018

The purpose of this study was to investigate the views of Joseon held by Kano Jigoro, who was the creator of judo and spread the martial arts ideology across the world, to shed light on the fundamental essence of the martial arts ideology spread around Korea. Conducted in this perspective, the study generated the following results: first, Kano Jigoro grew up, receiving history education from classical scholars of Japan. He was accordingly influenced by the Seikanron, which argues that Empress Jingu, a mythical character, conquered Silla, Baekje and Gaya. The Seikanron became the basis of the Imna Ilbonbu theory during the Japanese rule and was projected onto martial arts ideas Jeongryeokseonyong and Jatagongyeong that were completed by Kano Jigoro and introduced into Joseon. Secondly, Kano Jigoro distributed and expanded the tale of statehood in the prism of martial arts ideology since the Meiji Restoration, which was possible because he connected his martial arts ideas to the statehood of Japan. As a result, they were used as the logic of Korea and Japan are One in Joseon unlike the rest of the world where they were applied as peace ideas. Finally, his martial arts ideology introduced into Joseon during the Japanese rule went through acculturation and showed the contradiction of being interpreted differently according to different individuals. Most Japanese people made use of his martial arts as a means of the Korea and Japan are One policy, whereas the pioneers of the Korean people excluded Kano Jigoro's view of state, included the nationalistic features in it, and trained their martial arts as a means of overcoming the national crisis.

• Proceedings of the Safety Management and Science Conference
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• 2011.04a
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• pp.471-479
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• 2011

한국의 어두운 역사적 배경 속에서 '혼혈아'라 불리던 국제결혼자녀 또는 미군아버지로 부터 버림받은 사생아들은 한국 사회에 포용이 될 수 없었다. 더불어, 그 이후 유입된 새터민, 외국인 노동자, 중국동포의 다문화 가정자녀들도 외국인도 내국인도 아닌, 외계인으로 사회적 고립으로 말미암아 소외계층으로 밀려나야 했는데, 이는 단일 민족주의를 긍지로, 여기는 한국의 주류층과의 차이가 차별(discrimination)로 변질된 현상에서 원인을 찾을 수 있다. 하지만, 이들의 차이는 '잠재적 역량'이 될 수 있는 이면적 장점을 내포하고 있다는 사실을 한국의 사회. 문화적 신념에 의한 배타적 성향을 지닌 한국 주류층들은 물론이거니와, 다문화사회 구성원들조차 인식하지 못하거나, 활용되지 못하는 것이 현 실정 이었다. 글로벌 사회의 도래로, 다문화 사회를 바라보는 전체사회의 의식변화를 요구하는 사회 각계각층의 목소리가 높아지고 있으며 이에 대한 활발한 연구가 시작되고 있다. 우리나라도 체류외국인 100만 명 돌파의 시대에 돌입 후 정부는 다문화사회 도래에 대한 다양한 대비책을 마련하는 현 상황에서 다문화사회 구성원들의 정부시책에 대한 관심과 자체적 노력이 더욱 요구되며, 이런 노력 하에 전체사회의 변화가 용이해질 뿐만 아니라, 다문화사회의 미래인 그들의 자녀들을 위해 교육적, 제도적, 정책적 인프라구축의 노력에 결실을 가져오리라 본다. 한국사회가 송출국에서 수민국가 대열에 서게 된 이 시점에서 다른 국가들의 이민과 교육정책을 살펴보고, 한국의 이주자 대상별로 전반적 다문화 가정 자녀의 교육 현실 및 한국 다문화 교육 정책의 문제점을 살펴보고, 이에 대한 미래지향적 다문화 교육에 대한 앞으로 한국의 다문화교육이 나아가야 할 방향을 제시해 보고자 한다.

• Convergence Security Journal
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• v.18 no.3
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• pp.95-103
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• 2018

The military's morale is a serious threat in terms of defense posture and protection of national security and the nation's right to survival, as it has led to losses in talented manpower, weakened fighting spirit, damaged troop confidence, and reduced work efficiency and morale. Under these circumstances, a stronger defense posture and maximum morale among the troops should be followed by a thorough diagnosis and results on the factors affecting the military's morale. Professional soldiers often travel to work because of the special nature of their jobs. Among the problems associated with these characteristics is child education. Frequent shifts of military sites are intended to be made based on the analysis of the overall state of the military service education system, such as moving frequently with family members or separating with the family due to issues related to children's education.

• Journal of Christian Education in Korea
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• v.62
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• pp.257-283
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• 2020

Our current society is experiencing a mass upheaval through globalization: mobility, hybridity, and cultural diversity are part of this world phenomenon. We can say that these changes are a result of people crossing borders due to international travel, immigration, emigration, studying abroad, labor, international marriages, fast and comfortable transportation, and the Internet. According to 2018 UNPD(Untied Nations Population Division)'s data, the international migrants have exceeded 258 million as of 2017. The increased number of migrants signifies that people with various backgrounds move from their own culture to a drastically different one. Interacting with different cultures can give people the chance to experience abundant lifestyles and improve life qualities. During that process, however, the differences between cultures can cause not only misunderstandings, conflicts, and violent collisions, but also xenophobia or radical nationalism. The current society is confronted with a problem: the people cannot stubbornly cling to a homogenous ethnicity anymore, which makes the coexistence between the citizens and immigrants necessary. Through these circumstances, I aim to suggest an educational model and a practical curriculum from a Christian perspective as the aim of this study. It seeks to encourage Christians to flexibly respond to these conflicts and collisions, and to fulfill their social responsibilities faithfully. For this reason, I will explore and seek sharing practical values through both shalom's communality as a theological approach and postconventionality in mature adults as a social-scientific approach. Consequently, I have few requests for the readers. First, approach with openness, understanding, and respect for other culture. Second, see this study as one step of confronting the global problem for coexistence and coprosperity of all social agents in the earth, a limited space. Third, notice that this study uses the interdisciplinary approach (theological and social scientific view) for a shareable, practical value that consistently leads the curriculum of my thesis, and a scientific method to eliminate bias. Lastly, understand that this study will eventually be used in educational practice, and as a result it prioritizes giving thought to the Christian educational environment. This study begins by exploring the conflicts and collisions between diverse cultures of our current society in international and national cases. Afterwards, I will reflect on how we can manage these conflicts and collisions by exploring the social-scientific view, postconventionality in mature adults, the theological view, and shalom's communality as a complement for the postconventionality's personal dimension. In conclusion, I suggest a curriculum that achieves peace as a practical value based on postventionality and shalom's communality for this study's goal.

• Archives of design research
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• v.13 no.3
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• pp.211-220
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• 2000

Cultural contact, which means a current that an influential culture diffuses to another, represents the penetration of the one to the other in a negative respect and'mixture'or 'fusion'of them in an affirmative respect. Fusion of cultures was not easy to take place in the past when nationalism and ultranationalism suppressed it ideologically, inconvenient transportation and communications were obstacles to it, and most of countries were under the influences of folk religions. Today, however, mutually heterogeneous cultures can be shared by a lot of things such as collapse of a view of nation resulted from globalization, breakdown of regional characteristics, abolition of trade barriers, freedom of communications and realtime information network. Those have rendered fusion possible. Fusion in this modern consuming society is extending much faster and more extensively than at any time in the past. In addition, more and more cultural elements seem to collide and compromise with one another in the name of fusion, not relaxing the bridle of fusion, from the present situations that preference in consumption becomes subdivided and a variety of individuality is strongly attempted to seek for, This study is on the subject of the properties of'Fusion', one of new styles in a mass culture, especially focused on sociologic cultural phenomena. Furthermore, it is expected to look for a fusion in interior design which expresses sociologic cultural phenomena most in a field of design, to examine it theoretically, and to prospect a future trend of fusion design based on investigation of the latest prevailing trend.