• East European & Balkan Studies
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• v.35
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• pp.153-186
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• 2013

Literature has been special for the Polish who suffered from the numerous invasions from surrounding countries for her geographical location at the center of Europe. In the late 18th century at a time when Poland was divided and ruled by Russia, Prussia and Austria, literature played an important role in uniting Poland. During the 2nd world war in which Poland was occupied by the Soviet Union and by Germany, and during the Cold War period under socialism system(1948~1989), the Polish literature was in the front to keep unique national culture with overseas migration community at the center. The Polish Diaspora literature from 19th century up to now has naturally embodied national sufferings from foreign powers in their literary tradition linked to the problem of 'migration'. In addition, they belong to other cultural sphere, but keep their own unique identity, which is similar to Korean Diaspora literature to a great degree. This study has two stages. In the first stage, it figures out the formation and trend of the Polish Diaspora literature followed by their meaning in the history of Polish literature. In the second stage, specific texts (two dramas) are analyzed before and after system transition in 1989. * Before system transition: S. Mrożek, Emigranci (1974), * After system transition: J. Głowacki, Antygona w Nowym Yorku (1992) Mrożek and Głowacki had themselves migration experiences with high achievement and recognition in literature not only in Poland but also in the world. In their works, hardships as 'strangers' in foreign countries, emotional wandering and agony, nostalgia to lost home land and exploration of identity were described vividly. By comparing the 2 literature texts, this study attempts to trace the change of Diaspora consciousness which Polish migrants experienced in foreign countries with different political system like socialism and capitalism.

• (The) Research of the performance art and culture
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• no.22
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• pp.223-252
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• 2011

If we remember that modern world history has built systems of meaning through the concepts "difference," "different," and "other-ness" and has constructed new identity based on opposing hierarchy, music anthropology which tried to build "difference" between the west and the non-west was thoroughly west -centered, in the sense that it has perceived the heterogeneous symbolic systems among nations, as well as the barrier between the two cultures. On the other hand, world music, which has emerged as the most attractive field in culture industry and concert-art-market by crossing over global capitals, markets, and barriers, can be considered the most post-modernist and glocal. However, it is interesting to note that world music, which has been described as post-modern and glocal, has "difference" and "different" in its basis, just like the precepts for modern music anthropology (Meintjes 1990; Guilbault 1993; Taylor 1997; Frith 2000; Feld 1988). Furthermore, one can understand that the "different" and "difference," generally termed as being "non-western," are fundamentally based on ethnic or national imagination. In this sense it is interesting and important to examine such ethnic imagination in the "non-western ethnic musics" in music anthropology and in world music. Notwithstanding the attention paid and research made by music anthropologists, they have failed to elevate the "non-western ethnic musics" to become universally communicative, and these ethnic musics were reborn as "global" and "world music," through the process of "acculturation," "derivation," and "hybridization," with the west as major site for production and consumption. Meanwhile, the audience for world music, which did not exist before the birth of world music as a term, was now born as world music emerged. They are global populace who consume the musical "difference" and "imagined ethnicity," who through their consumption are constructing new social meanings including ethnicity, race, nation, and class identity. This study, by examining current discourse, performance, and process for the world music through media and field studies and scholarly debates, attempts to understand the production and consumption of "imagined ethnicity." This will also shed light on how "ethnicity" is created and consumed, and how this is involved in the process of world music.

• Science of Emotion and Sensibility
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• v.24 no.3
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• pp.3-16
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• 2021

Studies have found that people with higher social status pay little attention to other people's emotions and facial expressions. However, only a few studies have made similar observations on adolescents with high cyberspace social status. Therefore, this study sought to identify how adolescents with different online game character social statuses interpreted the smile emoticons in negative and positive situations, that is, did they perceive the emoticon to be positive (smile, encouragement, and consolation) or negative (derision, ridicule, and sarcasm). In Experiment 1, the participants were separated into three groups; those who had a lower than global average online game character status, those who had the same as the global average, and those who had higher than the global average. The participants were then asked to judge the meaning of the smile emoticon received in various positive or negative situations. In Experiment 2, the game character levels of the participants were set to be either higher or lower than the others' characters, and they were again asked to judge the meaning of the smile emoticon received in the positive or negative situations. In Experiment 3, the participants were separated into four groups; lower level than the average game character status (no information on the level of acquaintance's game character), lower than the average but higher than the character of the other, higher than the average status (no information on the other's character level), and higher than the average but lower than the character of the other, and asked to judge the meaning of the smile emoticon in positive or negative situations. It was found that when participants had a lower-level character compared to the average, had a lower-level character than the other, and had higher than the average but lower than the other's character, they interpreted the smile emoticon as derision, ridicule, or sarcasm. However, participants with higher level characters, higher than that of the other, and lower than the average but higher than the other interpreted the emoticon as a smile or consolation. This study was significant because it demonstrated the impact of an adolescent's social cyberspace status on their online communication.