• Journal of Korean Philosophical Society
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• v.143
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• pp.119-140
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• 2017

After the collapse of the Cold War, there was a shift in perception at two points in discussions on Korean unification. The real core issue of unification is first, that it is a shift in perception that the real problem of unification is not the integration of systems, but the integration of people. Second, there is a shift in perception that there are many Koreans in the four major powers related to the Korean division and their distribution is associated with the tragic history of the Korean Peninsula. The historical trauma of Korean people resulted from the oppression of the collective libido of Koreans, stemming from the pain of modern history of the Korean Peninsula. In addition, the trauma of colonization, diaspora, and division all share the structure of suppression as the '$nation{\neq}states$'. Thus, unification aims to overcome the notion that '$nation{\neq}state$' can not be separated from the process of healing the historical trauma of Koreans. First of all, this article argues that in order to achieve unification on the Korean peninsula, it requires the process of healing the traumas of colonization, diaspora, and division. Second, this paper claims that Korean unification is not only a matter of two countries, but also of making peace by healing historical trauma in Northeast Asia. Third, this paper argues that the healing of Korean's historical trauma should begin with 'sympathy' for pain and proceed to the production of a 'national commonality' through 'communication of difference', which will create a unified peninsula.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.2 no.1
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• pp.150-154
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• 1991

1012 Yunbyun children (500 of chinese and 512 of Korean ancestry) in kindergarten through sophomore in highschool were assessed using CBCL parental form and their data were compared to study differences in behavior problems among children of korean and chinese ancestry in Yunbyun. The results indicated that social withdrawal, depressive, somatic complaints and aggressive syndromes were fairey common among Yunbyun children of both korean and chinese ancestry and that compared to children in the u. s. and shanghai. Yunbyun children showed more social withdrawal but less aggressive behaviors. Internalizing syndromes such as uncommunicative, schizoid, obsessive and anxious syndromes were more prevalent among children of chinese ancestry, while hyperactive and aggressive syndromes were more prevalent among children of korean ancestry.

• Korean Journal of Comparative Education
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• v.27 no.3
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• pp.213-238
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• 2017

This paper aims to point out that the contemporary textbook is a common cognitive construct, and that the realistic drawings in the textbooks have played an important role in shaping the world recognition. The main subjects of this study are the racial-ethnic illustrations of elementary school geography textbooks, published by the Japanese Ministry of Education, the Japanese Government-General of Taiwan and Korea, the educational association of Manchu. By comparing the same factors in various textbooks, it examines how the temporal and spatial recognition of the world is adjusted by visual representation. The main findings of this study are three fold. First, the world was introduced to the extent of the sum that the census and the classifications of racial and ethnic groups were adopted. And the world appeared later in the year supported by the racial and ethnic minorities. Second, the expressive style of racial and ethnic groups changed from an emphasis on a heterogeneous part as an object of scientific observation in the early stage to a later one with a life culture similar to the reader. Third, racial ethnic illustrations have been used differently depending on the publishing region in the Empire, giving readers in different regions with different images of the same category. In many cases, it was possible to know the politics of representation and the use of certain racial ethnic illustrations. The textbooks of the first half of the 20th century gave great recognition to the people who could not meet with the readers by using the illustrations. A child in the mainland is aware of his position in a "viewing position" while viewing various empire people through the textbook. On the other hand, in the textbooks of the colonial children, they stood in the position of 'being seen', and showed a change in internalizing the position of the mainland along with the expansion of the empire.

• The Critical Review of Religion and Culture
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• no.29
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• pp.101-133
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• 2016

The term 'myth' is modern terminology. It was introduced to the East Asia from late 19th century to early 20th century. Under the rule of Japanese imperialism, some Japanese historians insisted that Dangun(檀君) has no relation with Kochoson(古朝鮮). Some Korean historians have refuted their conjecture. The arguments between Japanese and Korean historians bring about the motives of making the concept of Shinwa(神話) The purpose of this study is to investigate the historical procedures of making myth of Homogeneous Korean as a case study of "teaching religion". For the scholar the historic beginning is to be distinguished from later myths of origins. The scholars, particularly among the historians of China, Japan and Korea take it as the beginning of the history to investigate myths, for the ending parts of narratives are in themselves involved in a social constructs in order to give legitimacy to the story. It is apparent to satisfy for the current social demands of the nation-states building. It is also an act of casting and projecting their national values into the far distant past which is considered to be authentic and authorative. The western term 'myth' had been made up in Japanese historical context in order to build "nation-state concept". In Korea, the myth of homogeneous ethnicity of Koreans had been also reconstructed as modern myth during the late 19th and the early 20th century. We can call it the invention of the tradition accordingly.

• Korean journal of communication and information
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• v.41
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• pp.7-40
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• 2008

The aim of this study is to examine the role of publishing in emerging process of nationalism in modern Korea. In the process of coping with the imperialist invasion, the Korean nationalism had begun to emerge. With the Patriotic Enlightenment movement from 1905 till 1910, the publishing in Korea had become activated remarkably. With the books of enlightenment the Korean society could try to overcome the traditional China-centered world view and try to build up a new recognition of 'others'. In addition the books of enlightenment provided information on the various aspects of modern nationalism. And the republishing the Korean classical books seemed to have been very conducive to improve national self-esteem of Korea. The books on history contributed to building up new national identity which was an indispensable to the nationalism. The Korean history was reinvented from the nationalistic viewpoint. The biographies of historic heros presented some historic model of overcoming the national crisis. In conclusion the publishing in modern Korea played an important role in emerging process of the Korean nationalism.

• Journal of the Economic Geographical Society of Korea
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• v.13 no.4
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• pp.641-662
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• 2010

Through the comparative studies on Korean and Chinese ethnobanks in the U.S., this research finds the difference in the social capital between Korean and Chinese American economy and reinterprets the social capital in overseas Chinese. In many ethnic studies, the ethnobanks in the U.S. are thought as the main drive of the economic prosperity in the ethnic communities. For the success of these ethnobanks, the relationship banking of these ethnobanks are contrasted with the arms-length banking of the mainstream U.S. banks. However there are the differences both in performance and business strategies even among different ethnobanks. Contrary to the Korean ethnic banks having much portion of business loans, Chinese ethnic banks have stressed real-estate loans in their loan portfolio. This research regards the differences of business strategies and performance of these ethnobanks as the result of the different social, cultural contexts in each ethnic community. From these finings, we can improve the understanding of the concept of social capital in overseas Chinese economy.

• Sijohaknonchong
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• v.22
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• pp.143-171
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• 2005

Sip and Byul-Gok (New tunes), as folks musics, are musical concepts opposite to that of the Court musics. They have the tunes. typical and universal. and Byul-Gok for singing. has the words in which the properties of melodies in the structures of compositions are reflected harmoniously. The Song. or Shiga. in Koryo-Sa, History of Koryo. Acjee and Acjanggasa. named ByulGok. is divided into two types. according to the characteries of the forms.: Koryo Sokyo. or the folk songs in Koryo. such as Chengsanbylulgok. and Segyoungbyulgok. and Kyonggichega, or nobility songs in Koryo and Chosen Dynasty. such as Hallimbyulgok. Kwandongbyulgok. and Jucgyebyulgok. In addition. Gasa. or the nobility and folk songs in Chosen Dynasty. such as K wandongbyulgok. also has the title. Byul-Gok. Even though these types of the songs have the same tittle. Byul-Gok, it is not appropriate that Byul-Gok is used as a term described as a branch of the literature: in light of music. they have the properties in common in the sense that they are opposite to the Court music. but. in light of literature. their forms are very different from one another. Therefore, it is appropriate that they are classified according to the characteristics of the forms, winters, the ideology of people who enjoy them, and periods: Sokyo, Kyonggichega, and Gasa. Byul-gok means not only the folks songs opposite to the court musics, but also the songs by setting words to the melodies present. Orignal tunes and their new tunes are not different musical compositions, but the same ones with the melodies which Korean acquired transcendentally. It is general tendency, at those times, that after compositions were made, words are set to them. Such words represent the politic thought in which courtesy and music are considered important. and the spirit with which the ruler and the people enjoy together.

• Journal of International Area Studies (JIAS)
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• v.15 no.1
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• pp.155-180
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• 2011

This paper aims at comparing the metanarrative and East Timor's local narrative in Indonesia during the Suharto's regime. Although these history writings have different political goals, the patterns of writings are ironically similar. Both of the history writings show strong nationalistic history writing patterns. Yet, in the writings, these histories place different interpretations on the historical events. In the metanarrative, local dynamics are seen through the diagrams of the nation and nationhood. This narrative finds the roots of the "ethnie" from some kingdoms in Java and Sumatra. These kingdoms, which throve based on the Hindu-Buddhist culture, achieved a territorial unity to a degree, covering some parts of Java and Sumatra. The glorious past disappeared with the advent of the colonial rule. The metanarrative then emphasizes the unity of the ethnic groups in the archipelago, which fiercely resisted against the colonial exploitation and oppression. By this, these ethnic groups were defined as "the masses," the collective identity, which had a same goal to achieve the national independence. In addition, some local histories, which took positive attitudes toward the European forces, were simply left out from the metanarrative. All the separatist movements taking place in the republic were also described as the anti-unifying forces. On the other hand, the goal of the history-writing in East Timor was to enhance the sense of nationalism and create the perception of the "East Timorese." The fundamental aim was the separation from Indonesia. In the narrative, the nationalist politicians overcame the problem of the non-existence of any memories of the glorious past with the awakening of the idea of "the imagined gloriousness of the past if there was no colonial rule." In addition, the narrative overemphasizes the memory of the colonial rule for 450 years under the Portuguese rule in order to stress the fact that it was the colony of Portugal, not of the Netherlands. Finally, the narrative shows how the East Timorese collectively fell to the status of slaves. By this, the political leaders of East Timor evoked the notion that it was recolonized by Indonesia, under which the East Timorese were demoted to the status of slaves. This notion of "slave-master" relationship then became the motives for the independence struggles in East Timor.

• Cross-Cultural Studies
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• v.41
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• pp.443-475
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• 2015

The subjects of analysis in this paper, the clan name roots "Baj," "Kim," and "Shama/Sama," while distributed commonly among the Altai, Ye i, and isolated language groups, are most widely distributed among the Evenki. The clan name root "Baj-" is widely distributed among indigenous Siberian nations, but is most frequently found among the Manchu-Tungus, especially the Evenki. Therefore, it appears that clans with this root originated from Pribajkal'e, known to be the origin of the Evenki, and spread widely among the nearby Buryats, Mongols, and Yakuts, later spread east to the Nivhi of the Amur River, to the Enisej Protoasiatic language nations such as the Yukaghir or Ket to the north, and the Samoyed language group nations such as the Ne and Selkup. According to the analysis results in this paper, the Evenki clan name "Kim" has the meaning of "person," but also is somewhat associated with gold, metal, or stone. On one hand, while the origin of the clan name "Kim" cannot be clearly established, the clan was assimilated into the Evenki near in ancient times, after which the clan name became widely known among the Manchu-Tungus nations, and furthermore in the Turk nations. The clan name Shama/sama is widely spread across Siberia, including the Manchu-Tungus language group nations of the Altai language family, the Turk language family, and the Samoyed language groups of the Ural language family. Moreover, this clan name is not associated with famous mythic ancestors or heroes of historically famous Asian nations, and it cannot be translated into contemporary language; thus the identification of the meaning and origins of this word is by no means an easy task.

• Journal of Korea Game Society
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• v.2 no.2
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• pp.66-71
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• 2002

The common lives of the korean people reflect the feeling and emotion of their own world irrespective of rank and class. The folk picture which has the humor, feeling of the korean people, has been with the whole nation throughout times. Therefore it reveals the imaged tradition, recordable character and the truth. It is the folk picture that is the first stream of the game graphic. Because it has its own world built by timeless culture, philosophy, religion, art, and so on. When the game is understood as the reappearance of virtual truth, and the whole new world of the game players, it is really necessary to develop the game graphic with creative plans and artistic value. It is the time to focus on the korean folk picture as a new sources of the contents. Then it is obvious to solidfy the groundwork of the game industry if people at all ages play games as a result of reinterpreting and developing technical tools for the korean folk picture for the present age.